1. Hesiod, Works And Days, 91 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Io
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 155; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
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91 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο'' None | sup>
91 This perfect trap, Hermes, that man of fame,'' None |
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2. Hesiod, Theogony, 572 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Io
Found in books: Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 160; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 296
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572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς.'' None | sup>
572 And clever, treacherous Prometheus,'' None |
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3. Homer, Iliad, 5.787, 8.228 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Io
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 59; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 59
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5.787 αἰδὼς Ἀργεῖοι κάκʼ ἐλέγχεα εἶδος ἀγητοί·
8.228 αἰδὼς Ἀργεῖοι, κάκʼ ἐλέγχεα, εἶδος ἀγητοί·'' None | sup>
5.787 tood and shouted in the likeness of great-hearted Stentor of the brazen voice, whose voice is as the voice of fifty other men:Fie, ye Argives, base things of shame fair in semblance only! So long as goodly Achilles was wont to fare into battle, never would the Trojans come forth even before the Dardanian gate;
8.228 and to those of Achilles; for these had drawn up their shapely ships at the furthermost ends, trusting in their valour and in the strength of their hands. There uttered he a piercing shout, calling aloud to the Danaans:Fie, ye Argives, base things of shame fair in semblance only. '' None |
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4. Aeschylus, Prometheus Bound, 561-886 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Argos, and Io • Guest-friendship in Egypt, and Io-Isis • Io • Io, ancestor of the Danaids • Io, in Ovid and Valerius Flaccus • Io, myth • Io, transformed into Isis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 441; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 209; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 69; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 276; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 134, 135, 136, 138, 139, 140, 141, 142, 143, 144, 145, 146; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 568; Levine Allison and Crossan (2006), The Historical Jesus in Context, 83; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 142, 143, 144, 181; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 156; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 295, 296, 297, 298, 299, 300, 301
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561 τίς γῆ; τί γένος; τίνα φῶ λεύσσειν'562 τόνδε χαλινοῖς ἐν πετρίνοισιν 563 χειμαζόμενον; 564 τίνος ἀμπλακίας ποινὰς ὀλέκῃ; 565 σήμηνον ὅποι γῆς ἡ μογερὰ πεπλάνημαι. Ἰώ 566 ἆ ἆ, ἒ ἔ, 567 χρίει τις αὖ με τὰν τάλαιναν οἶστρος, 568 εἴδωλον Ἄργου γηγενοῦς, ἄλευʼ ἆ δᾶ· φοβοῦμαι 569 τὸν μυριωπὸν εἰσορῶσα βούταν. 570 ὁ δὲ πορεύεται δόλιον ὄμμʼ ἔχων, 570 ὃν οὐδὲ κατθανόντα γαῖα κεύθει. 571 ἀλλʼ, ἐμὲ τὰν τάλαιναν 572 ἐξ ἐνέρων περῶν κυναγετεῖ, πλανᾷ 573 τε νῆστιν ἀνὰ τὰν παραλίαν ψάμμαν. Ἰώ 574 ὑπὸ δὲ κηρόπλαστος ὀτοβεῖ δόναξ 575 ἀχέτας ὑπνοδόταν νόμον· 576 ἰὼ ἰὼ πόποι, ποῖ μʼ ἄγουσι τη- 577 λέπλαγκτοι πλάναι; 578 τί ποτέ μʼ, ὦ Κρόνιε παῖ, τί ποτε ταῖσδʼ 579 ἐνέζευξας εὑρὼν ἁμαρτοῦσαν ἐν 580 πημοναῖσιν; ἓ ἕ, 581 οἰστρηλάτῳ δὲ δείματι 582 δειλαίαν παράκοπον ὧδε τείρεις; 583 πυρί με φλέξον, ἢ χθονὶ κάλυψον, ἤ 584 ποντίοις δάκεσι δὸς βοράν, 585 ἄδην με πολύπλανοι πλάναι 585 μηδέ μοι φθονήσῃς 586 γεγυμνάκασιν, οὐδʼ ἔχω μαθεῖν ὅπα 586 εὐγμάτων, ἄναξ. 587 πημονὰς ἀλύξω. 588 κλύεις φθέγμα τᾶς βούκερω παρθένου; Προμηθεύς 589 πῶς δʼ οὐ κλύω τῆς οἰστροδινήτου κόρης, 590 τῆς Ἰναχείας; ἣ Διὸς θάλπει κέαρ 591 ἔρωτι, καὶ νῦν τοὺς ὑπερμήκεις δρόμους 592 Ἥρᾳ στυγητὸς πρὸς βίαν γυμνάζεται. Ἰώ 593 πόθεν ἐμοῦ σὺ πατρὸς ὄνομʼ ἀπύεις; 594 εἰπέ μοι τᾷ μογερᾷ τίς ὤν; 595 τίς ἄρα μʼ, ὦ τάλας, τὰν τάλαιναν ὧδʼ 596 ἔτυμα προσθροεῖς; 597 θεόσυτόν τε νόσον ὠνόμασας, ἃ 598 μαραίνει με χρίουσα κέντροις, ἰώ, 599 φοιταλέοισιν ἓ ἕ· 600 αἰκείαις λαβρόσυτος ἦλθον, Ἥρας 600 σκιρτημάτων δὲ νήστισιν 601 ἐπικότοισι μήδεσι δαμεῖσα. δυσ- 602 δαιμόνων δὲ τίνες οἵ, ἓ ἕ, 603 οἷʼ ἐγὼ μογοῦσιν; 604 ἀλλά μοι τορῶς 605 τέκμηρον ὅ τι μʼ ἐπαμμένει 606 παθεῖν, τί μῆχαρ, ἢ τί φάρμακον νόσου, 607 δεῖξον, εἴπερ οἶσθα· 608 θρόει, φράζε τᾷ δυσπλάνῳ παρθένῳ. Προμηθεύς 609 λέξω τορῶς σοι πᾶν ὅπερ χρῄζεις μαθεῖν, 610 οὐκ ἐμπλέκων αἰνίγματʼ, ἀλλʼ ἁπλῷ λόγῳ, 611 ὥσπερ δίκαιον πρὸς φίλους οἴγειν στόμα. 612 πυρὸς βροτοῖς δοτῆρʼ ὁρᾷς Προμηθέα. Ἰώ 613 ὦ κοινὸν ὠφέλημα θνητοῖσιν φανείς, 614 τλῆμον Προμηθεῦ, τοῦ δίκην πάσχεις τάδε; Προμηθεύς 615 ἁρμοῖ πέπαυμαι τοὺς ἐμοὺς θρηνῶν πόνους. Ἰώ 616 οὔκουν πόροις ἂν τήνδε δωρεὰν ἐμοί; Προμηθεύς 617 λέγʼ ἥντινʼ αἰτῇ· πᾶν γὰρ ἂν πύθοιό μου. Ἰώ 618 σήμηνον ὅστις ἐν φάραγγί σʼ ὤχμασεν. Προμηθεύς 619 βούλευμα μὲν τὸ Δῖον, Ἡφαίστου δὲ χείρ. Ἰώ 620 ποινὰς δὲ ποίων ἀμπλακημάτων τίνεις; Προμηθεύς 621 τοσοῦτον ἀρκῶ σοι σαφηνίσας μόνον. Ἰώ 622 καὶ πρός γε τούτοις τέρμα τῆς ἐμῆς πλάνης 623 δεῖξον, τίς ἔσται τῇ ταλαιπώρῳ χρόνος. Προμηθεύς 624 τὸ μὴ μαθεῖν σοι κρεῖσσον ἢ μαθεῖν τάδε. Ἰώ 625 μήτοι με κρύψῃς τοῦθʼ ὅπερ μέλλω παθεῖν. Προμηθεύς 626 ἀλλʼ οὐ μεγαίρω τοῦδέ σοι δωρήματος. Ἰώ 627 τί δῆτα μέλλεις μὴ οὐ γεγωνίσκειν τὸ πᾶν; Προμηθεύς 628 φθόνος μὲν οὐδείς, σὰς δʼ ὀκνῶ θράξαι φρένας. Ἰώ 629 μή μου προκήδου μᾶσσον ὡς ἐμοὶ γλυκύ. Προμηθεύς 630 ἐπεὶ προθυμῇ, χρὴ λέγειν. ἄκουε δή. Χορός 631 μήπω γε· μοῖραν δʼ ἡδονῆς κἀμοὶ πόρε. 632 τὴν τῆσδε πρῶτον ἱστορήσωμεν νόσον, 633 αὐτῆς λεγούσης τὰς πολυφθόρους τύχας· 634 τὰ λοιπὰ δʼ ἄθλων σοῦ διδαχθήτω πάρα. Προμηθεύς 635 σὸν ἔργον, Ἰοῖ, ταῖσδʼ ὑπουργῆσαι χάριν, 636 ἄλλως τε πάντως καὶ κασιγνήταις πατρός. 637 ὡς τἀποκλαῦσαι κἀποδύρασθαι τύχας 638 ἐνταῦθʼ, ὅπου μέλλοι τις οἴσεσθαι δάκρυ 639 πρὸς τῶν κλυόντων, ἀξίαν τριβὴν ἔχει. Ἰώ 640 οὐκ οἶδʼ ὅπως ὑμῖν ἀπιστῆσαί με χρή, 641 σαφεῖ δὲ μύθῳ πᾶν ὅπερ προσχρῄζετε 642 πεύσεσθε· καίτοι καὶ λέγουσʼ αἰσχύνομαι 643 θεόσσυτον χειμῶνα καὶ διαφθορὰν 644 μορφῆς, ὅθεν μοι σχετλίᾳ προσέπτατο. 645 αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι 646 ἐς παρθενῶνας τοὺς ἐμοὺς παρηγόρουν 647 λείοισι μύθοις ὦ μέγʼ εὔδαιμον κόρη, 648 649 655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι 656 συνειχόμην δύστηνος, ἔστε δὴ πατρὶ 657 ἔτλην γεγωνεῖν νυκτίφοιτʼ ὀνείρατα. 658 ὁ δʼ ἔς τε Πυθὼ κἀπὶ Δωδώνης πυκνοὺς 659 θεοπρόπους ἴαλλεν, ὡς μάθοι τί χρὴ 660 δρῶντʼ ἢ λέγοντα δαίμοσιν πράσσειν φίλα. 661 ἧκον δʼ ἀναγγέλλοντες αἰολοστόμους 662 χρησμοὺς ἀσήμους δυσκρίτως τʼ εἰρημένους. 663 τέλος δʼ ἐναργὴς βάξις ἦλθεν Ἰνάχῳ 664 σαφῶς ἐπισκήπτουσα καὶ μυθουμένη 665 ἔξω δόμων τε καὶ πάτρας ὠθεῖν ἐμέ, 666 ἄφετον ἀλᾶσθαι γῆς ἐπʼ ἐσχάτοις ὅροις· 667 κεἰ μὴ θέλοι, πυρωπὸν ἐκ Διὸς μολεῖν 668 κεραυνόν, ὃς πᾶν ἐξαϊστώσοι γένος. 669 τοιοῖσδε πεισθεὶς Λοξίου μαντεύμασιν 670 ἐξήλασέν με κἀπέκλῃσε δωμάτων 671 ἄκουσαν ἄκων· ἀλλʼ ἐπηνάγκαζέ νιν 672 Διὸς χαλινὸς πρὸς βίαν πράσσειν τάδε. 673 εὐθὺς δὲ μορφὴ καὶ φρένες διάστροφοι 674 ἦσαν, κεραστὶς δʼ, ὡς ὁρᾶτʼ, ὀξυστόμῳ 675 μύωπι χρισθεῖσʼ ἐμμανεῖ σκιρτήματι 676 ᾖσσον πρὸς εὔποτόν τε Κερχνείας ῥέος 677 Λέρνης τε κρήνην · βουκόλος δὲ γηγενὴς 678 ἄκρατος ὀργὴν Ἄργος ὡμάρτει, πυκνοῖς 679 ὄσσοις δεδορκὼς τοὺς ἐμοὺς κατὰ στίβους. 680 ἀπροσδόκητος δʼ αὐτὸν ἀφνίδιος μόρος 681 τοῦ ζῆν ἀπεστέρησεν. οἰστροπλὴξ δʼ ἐγὼ 682 μάστιγι θείᾳ γῆν πρὸ γῆς ἐλαύνομαι. 683 κλύεις τὰ πραχθέντʼ· εἰ δʼ ἔχεις εἰπεῖν ὅ τι 684 λοιπὸν πόνων, σήμαινε· μηδέ μʼ οἰκτίσας 685 ξύνθαλπε μύθοις ψευδέσιν· νόσημα γὰρ 686 αἴσχιστον εἶναί φημι συνθέτους λόγους. Χορός 687 ἔα ἔα, ἄπεχε, φεῦ· 688 οὔποτʼ οὔποτʼ ηὔχουν ὧδε ξένους 689 μολεῖσθαι λόγους εἰς ἀκοὰν ἐμάν, 690 οὐδʼ ὧδε δυσθέατα καὶ δύσοιστα 691 πήματα, λύματα, δείματα ἀμ- 692 φάκει κέντρῳ τύψειν ψυχὰν ἐμάν. 693 ἰὼ ἰὼ μοῖρα μοῖρα,' '695 πέφρικʼ εἰσιδοῦσα πρᾶξιν Ἰοῦς. Προμηθεύς 696 πρῴ γε στενάζεις καὶ φόβου πλέα τις εἶ· 697 ἐπίσχες ἔστʼ ἂν καὶ τὰ λοιπὰ προσμάθῃς. Χορός 698 λέγʼ, ἐκδίδασκε· τοῖς νοσοῦσί τοι γλυκὺ 699 τὸ λοιπὸν ἄλγος προυξεπίστασθαι τορῶς. Προμηθεύς 700 τὴν πρίν γε χρείαν ἠνύσασθʼ ἐμοῦ πάρα 701 κούφως· μαθεῖν γὰρ τῆσδε πρῶτʼ ἐχρῄζετε 702 τὸν ἀμφʼ ἑαυτῆς ἆθλον ἐξηγουμένης· 703 τὰ λοιπὰ νῦν ἀκούσαθʼ, οἷα χρὴ πάθη 704 τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. 705 σύ τʼ Ἰνάχειον σπέρμα, τοὺς ἐμοὺς λόγους 706 θυμῷ βάλʼ, ὡς ἂν τέρματʼ ἐκμάθῃς ὁδοῦ. 707 πρῶτον μὲν ἐνθένδʼ ἡλίου πρὸς ἀντολὰς 708 στρέψασα σαυτὴν στεῖχʼ ἀνηρότους γύας· 709 Σκύθας δʼ ἀφίξῃ νομάδας, οἳ πλεκτὰς στέγας 710 πεδάρσιοι ναίουσʼ ἐπʼ εὐκύκλοις ὄχοις 711 ἑκηβόλοις τόξοισιν ἐξηρτυμένοι· 712 οἷς μὴ πελάζειν, ἀλλʼ ἁλιστόνοις πόδας 713 χρίμπτουσα ῥαχίαισιν ἐκπερᾶν χθόνα. 714 λαιᾶς δὲ χειρὸς οἱ σιδηροτέκτονες 715 οἰκοῦσι Χάλυβες, οὓς φυλάξασθαί σε χρή. 716 ἀνήμεροι γὰρ οὐδὲ πρόσπλατοι ξένοις. 717 ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον, 718 ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν, 719 πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν 720 ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος 721 κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ 722 κορυφὰς ὑπερβάλλουσαν ἐς μεσημβρινὴν 723 βῆναι κέλευθον, ἔνθʼ, Ἀμαζόνων στρατὸν 724 ἥξεις στυγάνορʼ, αἳ Θεμίσκυράν ποτε 725 κατοικιοῦσιν ἀμφὶ Θερμώδονθʼ, ἵνα 726 τραχεῖα πόντου Σαλμυδησσία γνάθος 727 ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν· 728 αὗταί σʼ ὁδηγήσουσι καὶ μάλʼ ἀσμένως. 729 ἰσθμὸν δʼ ἐπʼ αὐταῖς στενοπόροις λίμνης πύλαις 730 Κιμμερικὸν ἥξεις, ὃν θρασυσπλάγχνως σε χρὴ 731 λιποῦσαν αὐλῶνʼ ἐκπερᾶν Μαιωτικόν· 732 ἔσται δὲ θνητοῖς εἰσαεὶ λόγος μέγας 733 τῆς σῆς πορείας, Βόσπορος δʼ ἐπώνυμος 734 κεκλήσεται. λιποῦσα δʼ Εὐρώπης πέδον 735 ἤπειρον ἥξεις Ἀσιάδʼ·. ἆρʼ, ὑμῖν δοκεῖ 736 ὁ τῶν θεῶν τύραννος ἐς τὰ πάνθʼ ὁμῶς 737 βίαιος εἶναι; τῇδε γὰρ θνητῇ θεὸς 738 χρῄζων μιγῆναι τάσδʼ ἐπέρριψεν πλάνας. 739 πικροῦ δʼ ἔκυρσας, ὦ κόρη, τῶν σῶν γάμων 740 μνηστῆρος. οὓς γὰρ νῦν ἀκήκοας λόγους, 741 εἶναι δόκει σοι μηδέπω ʼν προοιμίοις. Ἰώ 742 ἰώ μοί μοι, ἒ ἔ. Προμηθεύς 743 σὺ δʼ αὖ κέκραγας κἀναμυχθίζῃ; τί που 744 δράσεις, ὅταν τὰ λοιπὰ πυνθάνῃ κακά; Χορός 745 ἦ γάρ τι λοιπὸν τῇδε πημάτων ἐρεῖς; Προμηθεύς 746 δυσχείμερόν γε πέλαγος ἀτηρᾶς δύης. Ἰώ 747 τί δῆτʼ ἐμοὶ ζῆν κέρδος, ἀλλʼ οὐκ ἐν τάχει 748 ἔρριψʼ ἐμαυτὴν τῆσδʼ ἀπὸ στύφλου πέτρας, 749 ὅπως πέδοι σκήψασα τῶν πάντων πόνων 750 ἀπηλλάγην; κρεῖσσον γὰρ εἰσάπαξ θανεῖν 751 ἢ τὰς ἁπάσας ἡμέρας πάσχειν κακῶς. Προμηθεύς 752 ἦ δυσπετῶς ἂν τοὺς ἐμοὺς ἄθλους φέροις, 753 ὅτῳ θανεῖν μέν ἐστιν οὐ πεπρωμένον· 754 αὕτη γὰρ ἦν ἂν πημάτων ἀπαλλαγή· 755 νῦν δʼ οὐδέν ἐστι τέρμα μοι προκείμενον 756 μόχθων, πρὶν ἂν Ζεὺς ἐκπέσῃ τυραννίδος. Ἰώ 757 ἦ γάρ ποτʼ ἔστιν ἐκπεσεῖν ἀρχῆς Δία; Προμηθεύς 758 ἥδοιʼ ἄν, οἶμαι, τήνδʼ ἰδοῦσα συμφοράν. Ἰώ 759 πῶς δʼ οὐκ ἄν, ἥτις ἐκ Διὸς πάσχω κακῶς; Προμηθεύς 760 ὡς τοίνυν ὄντων τῶνδέ σοι μαθεῖν πάρα. Ἰώ 761 πρὸς τοῦ τύραννα σκῆπτρα συληθήσεται; Προμηθεύς 762 πρὸς αὐτὸς αὑτοῦ κενοφρόνων βουλευμάτων. Ἰώ 763 ποίῳ τρόπῳ; σήμηνον, εἰ μή τις βλάβη. Προμηθεύς 764 γαμεῖ γάμον τοιοῦτον ᾧ ποτʼ ἀσχαλᾷ. Ἰώ 765 θέορτον, ἢ βρότειον; εἰ ῥητόν, φράσον. Προμηθεύς 766 τί δʼ ὅντινʼ·; οὐ γὰρ ῥητὸν αὐδᾶσθαι τόδε. Ἰώ 767 ἦ πρὸς δάμαρτος ἐξανίσταται θρόνων; Προμηθεύς 768 ἣ τέξεταί γε παῖδα φέρτερον πατρός. Ἰώ 769 οὐδʼ ἔστιν αὐτῷ τῆσδʼ ἀποστροφὴ τύχης; Προμηθεύς 770 οὐ δῆτα, πλὴν ἔγωγʼ ἂν ἐκ δεσμῶν λυθείς. Ἰώ 771 τίς οὖν ὁ λύσων ἐστὶν ἄκοντος Διός; Προμηθεύς 772 τῶν σῶν τινʼ αὐτὸν ἐγγόνων εἶναι χρεών. Ἰώ 773 πῶς εἶπας; ἦ ʼμὸς παῖς σʼ ἀπαλλάξει κακῶν; Προμηθεύς 774 τρίτος γε γένναν πρὸς δέκʼ ἄλλαισιν γοναῖς. Ἰώ 775 ἥδʼ οὐκέτʼ εὐξύμβλητος ἡ χρησμῳδία. Προμηθεύς 776 καὶ μηδὲ σαυτῆς ἐκμαθεῖν ζήτει πόνους. Ἰώ 777 μή μοι προτείνων κέρδος εἶτʼ ἀποστέρει. Προμηθεύς 778 δυοῖν λόγοιν σε θατέρῳ δωρήσομαι. Ἰώ 779 ποίοιν; πρόδειξον, αἵρεσίν τʼ ἐμοὶ δίδου. Προμηθεύς 780 δίδωμʼ· ἑλοῦ γάρ, ἢ πόνων τὰ λοιπά σοι 781 φράσω σαφηνῶς, ἢ τὸν ἐκλύσοντʼ ἐμέ. Χορός 782 τούτων σὺ τὴν μὲν τῇδε, τὴν δʼ ἐμοὶ χάριν 783 θέσθαι θέλησον, μηδʼ ἀτιμάσῃς λόγου· 784 καὶ τῇδε μὲν γέγωνε τὴν λοιπὴν πλάνην, 785 ἐμοὶ δὲ τὸν λύσοντα· τοῦτο γὰρ ποθῶ. Προμηθεύς 786 ἐπεὶ προθυμεῖσθʼ, οὐκ ἐναντιώσομαι 787 τὸ μὴ οὐ γεγωνεῖν πᾶν ὅσον προσχρῄζετε. 788 σοὶ πρῶτον, Ἰοῖ, πολύδονον πλάνην φράσω, 789 ἣν ἐγγράφου σὺ μνήμοσιν δέλτοις φρενῶν. 790 ὅταν περάσῃς ῥεῖθρον ἠπείροιν ὅρον, 791 πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς 792 793 πόντου περῶσα φλοῖσβον, ἔστʼ ἂν ἐξίκῃ 794 πρὸς Γοργόνεια πεδία Κισθήνης, ἵνα 795 αἱ Φορκίδες ναίουσι δηναιαὶ κόραι 795 τρεῖς κυκνόμορφοι, κοινὸν ὄμμʼ ἐκτημέναι, 796 μονόδοντες, ἃς οὔθʼ ἥλιος προσδέρκεται 797 ἀκτῖσιν οὔθʼ ἡ νύκτερος μήνη ποτέ. 798 πέλας δʼ ἀδελφαὶ τῶνδε τρεῖς κατάπτεροι, 799 δρακοντόμαλλοι Γοργόνες βροτοστυγεῖς, 800 ἃς θνητὸς οὐδεὶς εἰσιδὼν ἕξει πνοάς. 801 τοιοῦτο μέν σοι τοῦτο φρούριον λέγω· 802 ἄλλην δʼ ἄκουσον δυσχερῆ θεωρίαν· 803 ὀξυστόμους γὰρ Ζηνὸς ἀκραγεῖς κύνας 804 γρῦπας φύλαξαι, τόν τε μουνῶπα στρατὸν 805 Ἀριμασπὸν ἱπποβάμονʼ, οἳ χρυσόρρυτον 806 οἰκοῦσιν ἀμφὶ νᾶμα Πλούτωνος πόρου· 807 τούτοις σὺ μὴ πέλαζε. τηλουρὸν δὲ γῆν 808 ἥξεις, κελαινὸν φῦλον, οἳ πρὸς ἡλίου 809 ναίουσι πηγαῖς, ἔνθα ποταμὸς Αἰθίοψ. 810 τούτου παρʼ ὄχθας ἕρφʼ, ἕως ἂν ἐξίκῃ 811 καταβασμόν, ἔνθα Βιβλίνων ὀρῶν ἄπο 812 ἵησι σεπτὸν Νεῖλος εὔποτον ῥέος. 813 οὗτός σʼ ὁδώσει τὴν τρίγωνον ἐς χθόνα 814 Νειλῶτιν, οὗ δὴ τὴν μακρὰν ἀποικίαν, 815 Ἰοῖ, πέπρωται σοί τε καὶ τέκνοις κτίσαι. 816 τῶν δʼ εἴ τί σοι ψελλόν τε καὶ δυσεύρετον, 817 ἐπανδίπλαζε καὶ σαφῶς ἐκμάνθανε· 818 σχολὴ δὲ πλείων ἢ θέλω πάρεστί μοι. Χορός 819 εἰ μέν τι τῇδε λοιπὸν ἢ παρειμένον 820 ἔχεις γεγωνεῖν τῆς πολυφθόρου πλάνης, 821 λέγʼ· εἰ δὲ πάντʼ εἴρηκας, ἡμῖν αὖ χάριν 822 δὸς ἥνπερ αἰτούμεσθα, μέμνησαι δέ που. Προμηθεύς 823 τὸ πᾶν πορείας ἥδε τέρμʼ ἀκήκοεν. 824 ὅπως δʼ ἂν εἰδῇ μὴ μάτην κλύουσά μου, 825 ἃ πρὶν μολεῖν δεῦρʼ ἐκμεμόχθηκεν φράσω, 826 τεκμήριον τοῦτʼ αὐτὸ δοὺς μύθων ἐμῶν. 827 ὄχλον μὲν οὖν τὸν πλεῖστον ἐκλείψω λόγων, 828 πρὸς αὐτὸ δʼ εἶμι τέρμα σῶν πλανημάτων. 829 ἐπεὶ γὰρ ἦλθες πρὸς Μολοσσὰ γάπεδα, 830 τὴν αἰπύνωτόν τʼ ἀμφὶ Δωδώνην, ἵνα 831 μαντεῖα θᾶκός τʼ ἐστὶ Θεσπρωτοῦ Διός, 832 τέρας τʼ ἄπιστον, αἱ προσήγοροι δρύες, 833 ὑφʼ ὧν σὺ λαμπρῶς κοὐδὲν αἰνικτηρίως 834 προσηγορεύθης ἡ Διὸς κλεινὴ δάμαρ 835 μέλλουσʼ ἔσεσθαι. τῶνδε προσσαίνει σέ τι ; 836 ἐντεῦθεν οἰστρήσασα τὴν παρακτίαν 837 κέλευθον ᾖξας πρὸς μέγαν κόλπον Ῥέας, 838 ἀφʼ οὗ παλιμπλάγκτοισι χειμάζῃ δρόμοις· 839 χρόνον δὲ τὸν μέλλοντα πόντιος μυχός, 840 σαφῶς ἐπίστασʼ, Ἰόνιος κεκλήσεται,. 841 τῆς σῆς πορείας μνῆμα τοῖς πᾶσιν βροτοῖς. 842 σημεῖά σοι τάδʼ ἐστὶ τῆς ἐμῆς φρενός, 843 ὡς δέρκεται πλέον τι τοῦ πεφασμένου. 844 τὰ λοιπὰ δʼ ὑμῖν τῇδέ τʼ ἐς κοινὸν φράσω, 845 ἐς ταὐτὸν ἐλθὼν τῶν πάλαι λόγων ἴχνος. Προμηθεύς 846 ἔστιν πόλις Κάνωβος ἐσχάτη χθονός, 847 Νείλου πρὸς αὐτῷ στόματι καὶ προσχώματι· 848 ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα 849 ἐπαφῶν ἀταρβεῖ χειρὶ καὶ θιγὼν μόνον. 850 ἐπώνυμον δὲ τῶν Διὸς γεννημάτων 851 τέξεις κελαινὸν Ἔπαφον, ὃς καρπώσεται 852 ὅσην πλατύρρους Νεῖλος ἀρδεύει χθόνα· 853 πέμπτη δʼ ἀπʼ αὐτοῦ γέννα πεντηκοντάπαις 854 πάλιν πρὸς Ἄργος οὐχ ἑκοῦσʼ ἐλεύσεται 855 θηλύσπορος, φεύγουσα συγγενῆ γάμον 856 ἀνεψιῶν· οἱ δʼ ἐπτοημένοι φρένας, 857 κίρκοι πελειῶν οὐ μακρὰν λελειμμένοι, 858 ἥξουσι θηρεύοντες οὐ θηρασίμους 859 γάμους, φθόνον δὲ σωμάτων ἕξει θεός· 860 Πελασγία δὲ δέξεται θηλυκτόνῳ 861 Ἄρει, δαμέντων νυκτιφρουρήτῳ θράσει. 862 γυνὴ γὰρ ἄνδρʼ ἕκαστον αἰῶνος στερεῖ, 863 δίθηκτον ἐν σφαγαῖσι βάψασα ξίφος· 864 τοιάδʼ ἐπʼ ἐχθροὺς τοὺς ἐμοὺς ἔλθοι Κύπρις. 865 μίαν δὲ παίδων ἵμερος θέλξει τὸ μὴ 866 κτεῖναι σύνευνον, ἀλλʼ ἀπαμβλυνθήσεται 867 γνώμην· δυοῖν δὲ θάτερον βουλήσεται, 868 κλύειν ἄναλκις μᾶλλον ἢ μιαιφόνος· 869 αὕτη κατʼ Ἄργος βασιλικὸν τέξει γένος. 870 μακροῦ λόγου δεῖ ταῦτʼ ἐπεξελθεῖν τορῶς. 871 σπορᾶς γε μὴν ἐκ τῆσδε φύσεται θρασὺς 872 τόξοισι κλεινός, ὃς πόνων ἐκ τῶνδʼ ἐμὲ 873 λύσει. τοιόνδε χρησμὸν ἡ παλαιγενὴς 874 μήτηρ ἐμοὶ διῆλθε Τιτανὶς Θέμις· 875 ὅπως δὲ χὤπη, ταῦτα δεῖ μακροῦ λόγου 876 εἰπεῖν, σύ τʼ οὐδὲν ἐκμαθοῦσα κερδανεῖς. Ἰώ 877 ἐλελεῦ ἐλελεῦ, 878 ὑπό μʼ αὖ σφάκελος καὶ φρενοπληγεῖς 879 μανίαι θάλπουσʼ, οἴστρου δʼ ἄρδις 880 χρίει μʼ ἄπυρος· 881 κραδία δὲ φόβῳ φρένα λακτίζει. 882 τροχοδινεῖται δʼ ὄμμαθʼ ἑλίγδην, 883 ἔξω δὲ δρόμου φέρομαι λύσσης 884 πνεύματι μάργῳ, γλώσσης ἀκρατής· 885 θολεροὶ δὲ λόγοι παίουσʼ εἰκῆ 886 στυγνῆς πρὸς κύμασιν ἄτης. Χορός ' None | sup>
561 What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction? '562 What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction? 565 Tell me to what region of the earth I have wandered in my wretchedness? 566 Oh, oh! Aah! Aah! A gad-fly, phantom of earth-born Argus is stinging me again! Keep him away, O Earth! I am fearful when I behold that myriad-eyed herdsman. He travels onward with his crafty gaze upon me; 570 not even in death does the earth conceal him, but passing from the shades he hounds me, the forlorn one, and drives me famished along the sands of the seashore. Io 575 The waxen pipe drones forth in accompaniment a clear-sounding slumberous strain. Alas, alas! Where is my far-roaming wandering course taking me? In what, O son of Cronus, in what have you found offence so that you have bound me 580 to this yoke of misery—aah! are you harassing a wretched maiden to frenzy by this terror of the pursuing gadfly? Consume me with fire, or hide me in the earth, or give me to the monsters of the deep to devour; but do not grudge, O Lord, the favor that I pray for. 585 My far-roaming wanderings have taught me enough, and I cannot discern how to escape my sufferings. Do you hear the voice of the horned virgin? Prometheus 589 How can I fail to hear the maiden frenzied by the gadfly, the 590 daughter of Inachus? It is she who fires the heart of Zeus with passion, and now, through Hera’s hate, is disciplined by force with interminable wandering. Io 593 Why do you call my father’s name? Tell me, the unfortunate maid, who you are, 595 unhappy wretch, that you thus correctly address the miserable maiden, and have named the heaven-sent plague that wastes and stings me with its maddening goad. Ah me! In frenzied bounds I come, 600 driven by torturing hunger, victim of Hera’s vengeful purpose. Who of the company of the unfortunate endures—aah! aah!—sufferings such as mine? Oh make it clear to me 605 what misery I am fated to suffer, what remedy is there, what cure, for my affliction. Reveal it, if you have the knowledge. Oh speak, declare it to the unfortunate, wandering virgin. Prometheus 609 I will tell you plainly all that you would like to know, 610 not weaving riddles, but in simple language, since it is right to speak openly to friends. Look, I whom you see am Prometheus, who gave fire to mankind. Io 613 O you who have shown yourself a common benefactor of mankind, wretched Prometheus, why do you suffer so? Prometheu 615 I have only just now finished lamenting my own calamities. Io 616 You will not then do this favor for me? Prometheus 617 Say what it is you wish; for you can learn all from me. Io 618 Tell me who has bound you fast in this ravine. Prometheus 619 Zeus by his will, Hephaestus by his hand. Io 620 And for what offence do you pay the penalty? Prometheus 621 It suffices that I have made clear to you this much and no more. Io 622 No, also tell me the end of my wandering—what time is set for wretched me. Prometheus 624 It would be better not to know than to know, in your case. Io 625 I beg you, do not hide from me what I am doomed to suffer. Prometheus 626 No, it is not that I do not want to grant your request. Io 627 Why then your reluctance to tell me everything? Prometheus 628 I am not unwilling; but I hesitate to crush your spirit. Io 629 Do not be more kind to me than I myself desire. Prometheus 630 Since you insist, I must speak. Listen, then. Chorus 631 No, not yet. Grant us too a portion of the pleasure. Let us first inquire the story of her affliction and let her with her own lips relate the events that brought horrid calamity upon her. Then let her be instructed by you as to the toils still to come. Prometheu 635 It is for you, Io, to grant them this favor, especially since they are your father’s sisters. For it is worthwhile to indulge in weeping and in wailing over evil fortunes when one is likely to win the tribute of a tear from the listener. Io 640 I do not know how to refuse you. You shall learn in truthful speech all that you would like to know. Yet I am ashamed to tell about the storm of calamity sent by Heaven, of the marring of my form, and of the source from which it swooped upon me, wretched that I am. 645 For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: 650 652 655 By such dreams was I, to my distress, beset night after night, until at last I gained courage to tell my father of the dreams that haunted me. And he sent many a messenger to 660 what deed or word of his would find favor with the gods. But they returned with report of oracles, riddling, obscure, and darkly worded. Then at last there came an unmistakable utterance to Inachus, charging and commanding him clearly that 665 he must thrust me forth from home and native land to roam at large to the remotest confines of the earth; and, if he would not, a fiery thunderbolt would come from Zeus that would utterly destroy his whole race. Yielding obedience to such prophetic utterances of Loxias, 670 he drove me away and barred me from his house, against his will and mine; but the constraint of Zeus forced him to act by necessity. Immediately my form and mind were distorted, and with horns, as you see, upon my forehead, 675 tung by a sharp-fanged gadfly I rushed with frantic bounds to Cerchnea’s sweet stream and 680 A sudden death robbed him of life unexpectedly; while I, still tormented by the gadfly, am driven on from land to land before the heaven-sent plague. That is what happened ; and if you can declare what toils still remain, reveal them. Do not, from pity, seek 685 to soothe me with untrue words ; for I consider false words to be the foulest sickness. Chorus 687 Oh, ah, go away, alas! Never, oh never, did I dream that words so strange would greet my ears; 690 or that sufferings so grievous to look upon, yes, and so grievous to endure, a tale of outrage, would strike my soul as if with double-pronged goad. Alas, O Fate, O Fate, 695 I shudder to behold the plight that has befallen Io. Prometheus 696 You lament and are full of fear all too soon. Wait until you have learned the rest as well. Chorus 698 Proceed, tell all. It is comforting for the sick to know clearly beforehand what pain still awaits them. Prometheu 700 You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. 705 And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell 710 in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron, 715 the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, 720 loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come 725 inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach 730 the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe, 735 you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor 740 for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io 742 Ah me, ah me, alas! Prometheus 743 What! You are crying and groaning again? What will you do, I wonder, when you have learned the sufferings still in store for you? Choru 745 What! Can it be that you have sufferings still left to recount to her? Prometheus 746 Yes, a tempestuous sea of calamitous distress. Io 747 What gain have I then in life? Why did I not hurl myself straightaway from this rugged rock, so that I was dashed to earth and freed from 750 all my sufferings? It is better to die once and for all than linger out all my days in misery. Prometheus 752 Ah, you would hardly bear my agonies to whom it is not foredoomed to die; for death would have freed me from my sufferings. 755 But now no limit to my tribulations has been appointed until Zeus is hurled from his sovereignty. Io 757 What! Shall Zeus one day be hurled from his dominion? Prometheus 758 You would rejoice, I think, to see that happen. Io 759 Why not, since it is at the hand of Zeus that I suffer? Prometheu 760 Then you may assure yourself that these things are true. Io 761 By whom shall he be despoiled of the sceptre of his sovereignty? Prometheus 762 By himself and his own empty-headed purposes. Io 763 In what way? Oh tell me, if there be no harm in telling. Prometheus 764 He shall make a marriage that shall one day cause him distress. Io 765 With a divinity or with a mortal? If it may be told, speak out. Prometheus 766 Why ask with whom? I may not speak of this. Io 767 Is it by his consort that he shall be dethroned? Prometheus 768 Yes, since she shall bear a son mightier than his father. Io 769 And has he no means to avert this doom? Prometheus 770 No, none—except me, if I were released from bondage. Io 771 Who then is to release you against the will of Zeus? Prometheus 772 It is to be one of your own grandchildren. Io 773 What did you say? A child of mine will release you from your misery? Prometheus 774 The third in descent after ten generations. Io 775 Your prophecy is not easy to understand. Prometheus 776 Yes, so do not seek to learn the full extent of your own sufferings. Io 777 Do not offer me a favor and then withdraw it. Prometheus 778 I will present you with one or other of two tales. Io 779 Which two? Set them forth and offer me the choice. Prometheus 780 I am making the offer: choose whether I shall reveal the sufferings still in store for you or the one who will be my deliverer. Chorus 782 Consent to bestow on her one of these favors, and on me the other; do not deny me the tale. Tell her about her further wanderings; 785 tell me who will deliver you—for I would like to know this. Prometheus 786 Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind. 790 When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids, 795 three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, 800 whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons, 805 and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is. 810 Follow along its banks until you reach the cataract, where, from the Bybline mountains, 815 O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus 819 If there is anything still remaining or passed over 820 of her direful wandering that you have to tell, oh speak. But if you have told all, grant us in turn the favor we request—you probably have it still in memory. Prometheus 823 She has now heard the full end of her travels; yet so she may know that she has heard no vain tale from me, 825 I will describe the toils she has endured before she came here, giving this as a sure proof of my account. Most of the weary tale I shall leave out and come to the very close of your wanderings. For when you reached the Molossian plains 830 and the sheer ridge that encircles 835 bride-to-be of Zeus (is any of this pleasing to you?), then, stung by the gadfly, you rushed along the pathway by the shore to the great gulf of Rhea, from where you are tossed in backward-wandering course; and for all time to come a recess of the sea, 840 be well assured, shall bear the name Ionian, as a memorial of your crossing for all mankind. These, then, are the tokens to you of my understanding, to show that it discerns more than has been made manifest. The rest I shall declare both to you and her, 845 returning to the track of my former tale. 846 There is a city, 850 And you shall bring forth dark Epaphus,855 free choice, but fleeing marriage with their cousin kin; while these, their hearts ablaze with passion, like falcons eagerly pursuing doves, shall come in pursuit of wedlock unlawful to pursue; but God shall grudge them enjoyment of their brides. 860 Pelasgian soil shall offer the maids a home, when, in the watches of the night, their husbands have been slain by a deed of daring wrought by the women’s murderous blows. For each bride shall take the life of her lord, dyeing a two-edged sword in his blood—in such ways may Love come upon my enemies! 865 However, love’s desire shall charm one of the maidens not to slay her mate; rather, her resolve will lose its edge; for she will make her choice between two evil names to be called coward rather than murderess. She it is who shall give birth in 870 a long story is necessary to explain this clearly; of her seed, however, shall be born a man of daring, renowned with the bow, who shall deliver me from these toils.875 The manner and the means—these need lengthy speech to tell, and to learn them all would not be of any benefit. Io 877 Oh! Oh! Alas! Once again convulsive pain and frenzy, striking my brain, inflame me. I am stung by the gadfly’s barb, 880 unforged by fire. My heart knocks at my ribs in terror; my eyeballs roll wildly round and round. I am carried out of my course by a fierce blast of madness; I’ve lost all mastery over my tongue, 885 and a stream of turbid words beats recklessly against the billows of dark destruction. Exit Chorus ' None |
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5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Argos, and Io • Guest-friendship in Egypt, and Io-Isis • Io • Io, ancestor of the Danaids • Io, in Ovid and Valerius Flaccus • Io, transformed into Isis • Zeus, union with Io
Found in books: Bernabe et al. (2013), Redefining Dionysos, 441; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 568; Levine Allison and Crossan (2006), The Historical Jesus in Context, 83; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 181; Meinel (2015), Pollution and Crisis in Greek Tragedy, 188, 194, 196; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 16; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 145, 146, 147, 153, 154, 155, 158, 160, 161, 163; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237, 243; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30
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6. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Io
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 569; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 160
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7. Herodotus, Histories, 1.4, 2.41, 2.45, 2.59, 5.42, 5.79 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo Pto(i)os, Ptoieus • Apollo Pto(i)os, Ptoieus, and koinon • Guest-friendship in Egypt, and Io-Isis • Io • Io of Argos • Io, in Ovid and Valerius Flaccus • Io, myth • Io, transformed into Isis
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 211; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 267; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 31; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 353; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 176; Mikalson (2003), Herodotus and Religion in the Persian Wars, 22, 181; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 140; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 358, 369
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1.4 μέχρι μὲν ὤν τούτου ἁρπαγάς μούνας εἶναι παρʼ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι· προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδήν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων· δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα 1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικόν ἥγηνται κεχωρίσθαι.
2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα.
2.45 λέγουσι δὲ πολλὰ καὶ ἄλλα ἀνεπισκέπτως οἱ Ἕλληνες, εὐήθης δὲ αὐτῶν καὶ ὅδε ὁ μῦθος ἐστὶ τὸν περὶ τοῦ Ἡρακλέος λέγουσι, ὡς αὐτὸν ἀπικόμενον ἐς Αἴγυπτον στέψαντες οἱ Αἰγύπτιοι ὑπὸ πομπῆς ἐξῆγον ὡς θύσοντες τῷ Διί· τὸν δὲ τέως μὲν ἡσυχίην ἔχειν, ἐπεὶ δὲ αὐτοῦ πρὸς τῷ βωμῷ κατάρχοντο, ἐς ἀλκὴν τραπόμενον πάντας σφέας καταφονεῦσαι. ἐμοὶ μέν νυν δοκέουσι ταῦτα λέγοντες τῆς Αἰγυπτίων φύσιος καὶ τῶν νόμων πάμπαν ἀπείρως ἔχειν οἱ Ἕλληνες· τοῖσι γὰρ οὐδὲ κτήνεα ὁσίη θύειν ἐστὶ χωρὶς ὑῶν καὶ ἐρσένων βοῶν καὶ μόσχων, ὅσοι ἂν καθαροὶ ἔωσι, καὶ χηνῶν, κῶς ἂν οὗτοι ἀνθρώπους θύοιεν; ἔτι δὲ ἕνα ἐόντα τὸν Ἡρακλέα καὶ ἔτι ἄνθρωπον, ὡς δὴ φασί, κῶς φύσιν ἔχει πολλὰς μυριάδας φονεῦσαι; καὶ περὶ μὲν τούτων τοσαῦτα ἡμῖν εἰποῦσι καὶ παρὰ τῶν θεῶν καὶ παρὰ τῶν ἡρώων εὐμένεια εἴη.
2.59 πανηγυρίζουσι δὲ Αἰγύπτιοι οὐκ ἅπαξ τοῦ ἐνιαυτοῦ, πανηγύρις δὲ συχνάς, μάλιστα μὲν καὶ προθυμότατα ἐς Βούβαστιν πόλιν τῇ Ἀρτέμιδι, δεύτερα δὲ ἐς Βούσιριν πόλιν τῇ Ἴσι· ἐν ταύτῃ γὰρ δὴ τῇ πόλι ἐστὶ μέγιστον Ἴσιος ἱρόν, ἵδρυται δὲ ἡ πόλις αὕτη τῆς Αἰγύπτου ἐν μέσῳ τῷ Δέλτα· Ἶσις δὲ ἐστὶ κατὰ τὴν Ἑλλήνων γλῶσσαν Δημήτηρ. τρίτα δὲ ἐς Σάιν πόλιν τῇ Ἀθηναίῃ πανηγυρίζουσι, τέταρτα δὲ ἐς Ἡλίου πόλιν τῷ Ἡλίω, πέμπτα δὲ ἐς Βουτοῦν πόλιν τῇ Λητοῖ, ἕκτα δὲ ἐς Πάπρημιν πόλιν τῷ Ἄρεϊ.
5.42 ὁ μὲν δὴ Κλεομένης, ὡς λέγεται, ἦν τε οὐ φρενήρης ἀκρομανής τε, ὁ δὲ Δωριεὺς ἦν τῶν ἡλίκων πάντων πρῶτος, εὖ τε ἐπίστατο κατʼ ἀνδραγαθίην αὐτὸς σχήσων τὴν βασιληίην. ὥστε ὦν οὕτω φρονέων, ἐπειδὴ ὅ τε Ἀναξανδρίδης ἀπέθανε καὶ οἱ Λακεδαιμόνιοι χρεώμενοι τῷ νόμῳ ἐστήσαντο βασιλέα τὸν πρεσβύτατον Κλεομένεα, ὁ Δωριεὺς δεινόν τε ποιεύμενος καὶ οὐκ ἀξιῶν ὑπὸ Κλεομένεος βασιλεύεσθαι, αἰτήσας λεὼν Σπαρτιήτας ἦγε ἐς ἀποικίην, οὔτε τῷ ἐν Δελφοῖσι χρηστηρίῳ χρησάμενος ἐς ἥντινα γῆν κτίσων ἴῃ, οὔτε ποιήσας οὐδὲν τῶν νομιζομένων· οἷα δὲ βαρέως φέρων, ἀπίει ἐς τὴν Λιβύην τὰ πλοῖα· κατηγέοντο δέ οἱ ἄνδρες Θηραῖοι. ἀπικόμενος δὲ ἐς Λιβύην οἴκισε χῶρον κάλλιστον τῶν Λιβύων παρὰ Κίνυπα ποταμόν. ἐξελασθεὶς δὲ ἐνθεῦτεν τρίτῳ ἔτεϊ ὑπὸ Μακέων τε Λιβύων καὶ Καρχηδονίων ἀπίκετο ἐς Πελοπόννησον.
5.79 οὗτοι μέν νυν ταῦτα ἔπρησσον. Θῃβαῖοι δὲ μετὰ ταῦτα ἐς θεὸν ἔπεμπον, βουλόμενοι τίσασθαι Ἀθηναίους. ἡ δὲ Πυθίη ἀπὸ σφέων μὲν αὐτῶν οὐκ ἔφη αὐτοῖσι εἶναι τίσιν, ἐς πολύφημον δὲ ἐξενείκαντας ἐκέλευε τῶν ἄγχιστα δέεσθαι. ἀπελθόντων ὦν τῶν θεοπρόπων, ἐξέφερον τὸ χρηστήριον ἁλίην ποιησάμενοι· ὡς ἐπυνθάνοντο δὲ λεγόντων αὐτῶν τῶν ἄγχιστα δέεσθαι, εἶπαν οἱ Θηβαῖοι ἀκούσαντες τούτων “οὐκ ὦν ἄγχιστα ἡμέων οἰκέουσι Ταναγραῖοί τε καὶ Κορωναῖοι καὶ Θεσπιέες; καὶ οὗτοί γε ἅμα ἡμῖν αἰεὶ μαχόμενοι προθύμως συνδιαφέρουσι τὸν πόλεμον· τί δεῖ τούτων γε δέεσθαι; ἀλλὰ μᾶλλον μὴ οὐ τοῦτο ᾖ τὸ χρηστήριον.”'' None | sup>
1.4 So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. ' "
2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " 2.45 And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes!
2.59 The Egyptians hold solemn assemblies not once a year, but often. The principal one of these and the most enthusiastically celebrated is that in honor of Artemis at the town of Bubastis , and the next is that in honor of Isis at Busiris. ,This town is in the middle of the Egyptian Delta, and there is in it a very great temple of Isis, who is Demeter in the Greek language. ,The third greatest festival is at Saïs in honor of Athena; the fourth is the festival of the sun at Heliopolis, the fifth of Leto at Buto, and the sixth of Ares at Papremis. ' "
5.42 Now Cleomenes, as the story goes, was not in his right mind and really quite mad, while Dorieus was first among all of his peers and fully believed that he would be made king for his manly worth. ,Since he was of this opinion, Dorieus was very angry when at Anaxandrides' death the Lacedaemonians followed their custom and made Cleomenes king by right of age. Since he would not tolerate being made subject to Cleomenes, he asked the Spartans for a group of people whom he took away as colonists. He neither inquired of the oracle at Delphi in what land he should establish his settlement, nor did anything else that was customary but set sail in great anger for Libya, with men of Thera to guide him. ,When he arrived there, he settled by the Cinyps river in the fairest part of Libya, but in the third year he was driven out by the Macae, the Libyans and the Carchedonians and returned to the Peloponnesus. " 5.79 This, then, is the course of action which the Athenians took, and the Thebans, desiring vengeance on Athens, afterwards appealed to Delphi for advice. The Pythian priestess said that the Thebans themselves would not be able to obtain the vengeance they wanted and that they should lay the matter before the “many-voiced” and entreat their “nearest.” ,Upon the return of the envoys, an assembly was called and the oracle put before it. When the Thebans heard that they must entreat their “nearest,” they said, “If this is so, our nearest neighbors are the men of Tanagra and Coronea and Thespiae. These are always our comrades in battle and zealously wage our wars. What need, then, is there to entreat them? Perhaps this is the meaning of the oracle.” '' None |
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8. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Io
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 60, 62, 65; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 157; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 60, 62, 65
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9. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Io • Io, discussed by Apollonius of Tyana • Io, myth
Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 261; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 144, 145, 146
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10. Diodorus Siculus, Historical Library, 1.27.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ios Isis aretalogy • Ios, Cyclades
Found in books: Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 364; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
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1.27.4 \xa0On the stele of Isis it runs: "I\xa0am Isis, the queen of every land, she who was instructed of Hermes, and whatsoever laws I\xa0have established, these can no man make void. I\xa0am the eldest daughter of the youngest god Cronus; I\xa0am the wife and sister of the king Osiris; I\xa0am she who first discovered fruits for mankind; I\xa0am the mother of Horus the king; I\xa0am she who riseth in the star that is in the Constellation of the Dog; by me was the city of Bubastus built. Farewell, farewell, O\xa0Egypt that nurtured me."'' None |
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11. Ovid, Metamorphoses, 1.479, 1.504-1.507, 1.557-1.558, 1.562-1.563, 1.567, 1.583-1.624, 1.626-1.634, 1.636-1.645, 1.647-1.687, 1.689-1.690, 1.692-1.702, 1.704-1.709, 1.711-1.715, 1.717-1.743, 1.745-1.749, 2.405, 2.836, 2.839-2.841, 2.844, 2.850-2.875, 6.103-6.107, 9.666-9.699, 9.701-9.707, 9.709-9.721, 9.723-9.733, 9.735-9.739, 9.741-9.752, 9.754-9.764, 9.766-9.785, 9.787-9.797 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Guest-friendship in Egypt, and Io-Isis • Io • Io, in Ovid and Valerius Flaccus • Io, myth • Io, transformed into Isis • Isis in Ovids Metamorphoses , Io, identification with • Jupiter / Zeus, and Io • Philomela,, Io compared to
Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 104; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 29, 30, 31, 32, 93, 94, 95; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 46, 68, 85, 144; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143, 145, 199; Mayor (2017), Religion and Memory in Tacitus’ Annals, 175, 176, 178, 179, 180, 182, 183, 184, 185, 327; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 132, 150; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 49; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 149, 150
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1.479 inpatiens expersque viri nemora avia lustrat,
1.504 “Nympha, precor, Penei, mane! Non insequor hostis: 1.505 nympha, mane! sic agna lupum, sic cerva leonem, 1.506 sic aquilam penna fugiunt trepidante columbae, 1.507 hostes quaeque suos: amor est mihi causa sequendi.
1.557 Cui deus “at quoniam coniunx mea non potes esse, 1.558 arbor eris certe” dixit “mea. Semper habebunt
1.562 postibus Augustis eadem fidissima custos 1.563 ante fores stabis mediamque tuebere quercum,
1.583 Inachus unus abest imoque reconditus antro 1.584 fletibus auget aquas natamque miserrimus Io 1.585 luget ut amissam. Nescit, vitane fruatur, 1.586 an sit apud manes; sed quam non invenit usquam. 1.587 esse putat nusquam atque animo peiora veretur. 1.588 Viderat a patrio redeuntem Iuppiter illam 1.589 flumine et “o virgo Iove digna tuoque beatum 1.590 nescio quem factura toro, pete” dixerat “umbras 1.591 altorum nemorum” (et nemorum monstraverat umbras), 1.592 “dum calet et medio sol est altissimus orbe. 1.593 Quodsi sola times latebras intrare ferarum, 1.594 praeside tuta deo nemorum secreta subibis, 1.595 nec de plebe deo, sed qui caelestia magna 1.596 sceptra manu teneo, sed qui vaga fulmina mitto. 1.597 Ne fuge me!”—fugiebat enim. Iam pascua Lernae 1.599 cum deus inducta latas caligine terras 1.600 occuluit tenuitque fugam rapuitque pudorem. 1.601 Interea medios Iuno despexit in agros 1.602 et noctis faciem nebulas fecisse volucres 1.603 sub nitido mirata die, non fluminis illas 1.604 esse, nec umenti sensit tellure remitti; 1.605 atque suus coniunx ubi sit circumspicit, ut quae 1.606 deprensi totiens iam nosset furta mariti. 1.607 Quem postquam caelo non repperit, “aut ego fallor, 1.608 aut ego laedor” ait, delapsaque ab aethere summo 1.609 constitit in terris nebulasque recedere iussit. 1.610 Coniugis adventum praesenserat inque nitentem 1.611 Inachidos vultus mutaverat ille iuvencam. 1.612 Bos quoque formosa est. Speciem Saturnia vaccae, 1.613 quamquam invita, probat, nec non et cuius et unde 1.614 quove sit armento, veri quasi nescia quaerit. 1.616 desinat inquiri. Petit hanc Saturnia munus. 1.617 Quid faciat? crudele suos addicere amores, 1.618 non dare suspectum est. Pudor est qui suadeat illinc, 1.619 hinc dissuadet amor. Victus pudor esset amore; 1.620 sed leve si munus sociae generisque torique 1.621 vacca negaretur, poterat non vacca videri. 1.622 Paelice donata non protinus exuit omnem 1.623 diva metum timuitque Iovem et fuit anxia furti, 1.624 donec Arestoridae servandam tradidit Argo.
1.626 inde suis vicibus capiebant bina quietem, 1.627 cetera servabant atque in statione manebant. 1.628 Constiterat quocumque modo, spectabat ad Io: 1.629 ante oculos Io, quamvis aversus, habebat. 1.630 Luce sinit pasci; cum sol tellure sub alta est, 1.631 claudit et indigno circumdat vincula collo. 1.632 frondibus arboreis et amara pascitur herba, 1.633 proque toro terrae non semper gramen habenti 1.634 incubat infelix limosaque flumina potat.
1.636 tendere, non habuit, quae bracchia tenderet Argo, 1.637 et conata queri mugitus edidit ore 1.638 pertimuitque sonos propriaque exterrita voce est. 1.639 Venit et ad ripas, ubi ludere saepe solebat, 1.640 Inachidas ripas; novaque ut conspexit in unda 1.641 cornua, pertimuit seque exsternata refugit. 1.642 Naides ignorant, ignorat et Inachus ipse, 1.643 quae sit; at illa patrem sequitur sequiturque sorores 1.644 et patitur tangi seque admirantibus offert. 1.645 Decerptas senior porrexerat Inachus herbas:
1.647 nec retinet lacrimas et, si modo verba sequantur, 1.648 oret opem nomenque suum casusque loquatur. 1.649 Littera pro verbis, quam pes in pulvere duxit, 1.650 corporis indicium mutati triste peregit. 1.651 “Me miserum!” exclamat pater Inachus inque gementis 1.652 cornibus et niveae pendens cervice iuvencae 1.654 nata, mihi terras? tu non inventa reperta 1.655 luctus eras levior. Retices nec mutua nostris 1.656 dicta refers, alto tantum suspiria ducis 1.657 pectore, quodque unum potes, ad mea verba remugis. 1.658 At tibi ego ignarus thalamos taedasque parabam, 1.659 spesque fuit generi mihi prima, secunda nepotum. 1.660 De grege nunc tibi vir, nunc de grege natus habendus. 1.661 Nec finire licet tantos mihi morte dolores, 1.662 sed nocet esse deum, praeclusaque ianua leti 1.663 aeternum nostros luctus extendit in aevum?” 1.664 Talia maerentem stellatus submovet Argus 1.665 ereptamque patri diversa in pascua natam 1.666 abstrahit. Ipse procul montis sublime cacumen 1.667 occupat, unde sedens partes speculatur in omnes. 1.668 Nec superum rector mala tanta Phoronidos ultra 1.669 ferre potest natumque vocat, quem lucida partu 1.670 Pleias enixa est, letoque det imperat Argum. 1.671 Parva mora est alas pedibus virgamque potenti 1.672 somniferam sumpsisse manu tegimenque capillis. 1.673 Haec ubi disposuit, patria Iove natus ab arce 1.674 desilit in terras. Illic tegimenque removit 1.675 et posuit pennas, tantummodo virga retenta est. 1.676 Hac agit, ut pastor, per devia rura capellas, 1.677 dum venit, adductas et structis cantat avenis. 1.678 Voce nova captus custos Iunonius “at tu, 1.679 quisquis es, hoc poteras mecum considere saxo,” 1.680 Argus ait, “neque enim pecori fecundior ullo 1.681 herba loco est, aptamque vides pastoribus umbram.” 1.682 Sedit Atlantiades et euntem multa loquendo 1.683 detinuit sermone diem iunctisque canendo 1.684 vincere harundinibus servantia lumina temptat. 1.685 Ille tamen pugnat molles evincere somnos 1.686 et, quamvis sopor est oculorum parte receptus, 1.687 parte tamen vigilat. Quaerit quoque (namque reperta
1.689 Tum deus “Arcadiae gelidis in montibus” inquit 1.690 “inter hamadryadas celeberrima Nonacrinas
1.692 Non semel et satyros eluserat illa sequentes 1.693 et quoscumque deos umbrosaque silva feraxque 1.694 rus habet. Ortygiam studiis ipsaque colebat 1.695 virginitate deam. Ritu quoque cincta Dianae 1.696 falleret et posset credi Latonia, si non 1.697 corneus huic arcus, si non foret aureus illi. 1.699 Pan videt hanc pinuque caput praecinctus acuta 1.700 talia verba refert”—restabat verba referre 1.701 et precibus spretis fugisse per avia nympham, 1.702 donec harenosi placidum Ladonis ad amnem
1.704 ut se mutarent liquidas orasse sorores, 1.705 Panaque, cum prensam sibi iam Syringa putaret, 1.706 corpore pro nymphae calamos tenuisse palustres. 1.707 Dumque ibi suspirat, motos in harundine ventos 1.708 effecisse sonum tenuem similemque querenti. 1.709 Arte nova vocisque deum dulcedine captum
1.711 atque ita disparibus calamis conpagine cerae 1.712 inter se iunctis nomen tenuisse puellae. 1.713 Talia dicturus vidit Cyllenius omnes 1.714 succubuisse oculos adopertaque lumina somno. 1.715 Supprimit extemplo vocem firmatque soporem
1.717 Nec mora, falcato nutantem vulnerat ense 1.718 qua collo est confine caput, saxoque cruentum 1.719 deicit et maculat praeruptam sanguine rupem. 1.720 Arge, iaces, quodque in tot lumina lumen habebas, 1.721 exstinctum est, centumque oculos nox occupat una. 1.722 Excipit hos volucrisque suae Saturnia pennis 1.724 Protinus exarsit nec tempora distulit irae 1.725 horriferamque oculis animoque obiecit Erinyn 1.726 paelicis Argolicae stimulosque in pectore caecos 1.727 condidit et profugam per totum terruit orbem. 1.728 Ultimus inmenso restabas, Nile, labori. 1.729 Quem simul ac tetigit, positis in margine ripae 1.731 quos potuit solos, tollens ad sidera vultus 1.732 et gemitu et lacrimis et luctisono mugitu 1.733 cum Iove visa queri finemque orare malorum. 1.734 Coniugis ille suae conplexus colla lacertis, 1.735 finiat ut poenas tandem, rogat “in” que “futurum 1.736 pone metus” inquit; “numquam tibi causa doloris 1.737 haec erit:” et Stygias iubet hoc audire paludes. 1.738 Ut lenita dea est, vultus capit illa priores 1.739 fitque quod ante fuit: fugiunt e corpore saetae, 1.740 cornua decrescunt, fit luminis artior orbis, 1.741 contrahitur rictus, redeunt umerique manusque, 1.742 ungulaque in quinos dilapsa absumitur ungues: 1.743 de bove nil superest formae nisi candor in illa.
1.745 erigitur metuitque loqui, ne more iuvencae 1.746 mugiat, et timide verba intermissa retemptat. 1.747 Nunc dea linigera colitur celeberrima turba, 1.748 nunc Epaphus magni genitus de semine tandem 1.749 creditur esse Iovis, perque urbes iuncta parenti
2.405 perspicit. Arcadiae tamen est impensior illi
2.836 Sevocat hunc genitor. Nec causam fassus amoris
2.839 quaeque tuam matrem tellus a parte sinistra 2.840 suspicit (indigenae Sidonida nomine dicunt), 2.841 hanc pete, quodque procul montano gramine pasci
2.844 litora iussa petunt, ubi magni filia regis
2.850 induitur faciem tauri mixtusque iuvencis 2.851 mugit et in teneris formosus obambulat herbis. 2.852 Quippe color nivis est, quam nec vestigia duri 2.853 calcavere pedis nec solvit aquaticus auster. 2.854 Colla toris exstant, armis palearia pendent, 2.855 cornua parva quidem, sed quae contendere possis 2.856 facta manu, puraque magis perlucida gemma. 2.857 Nullae in fronte minae, nec formidabile lumen; 2.858 pacem vultus habet. Miratur Agenore nata, 2.859 quod tam formosus, quod proelia nulla minetur. 2.860 Sed quamvis mitem metuit contingere primo: 2.861 mox adit et flores ad candida porrigit ora. 2.862 Gaudet amans et, dum veniat sperata voluptas, 2.863 oscula dat manibus; vix iam, vix cetera differt. 2.864 Et nunc adludit viridique exsultat in herba, 2.865 nunc latus in fulvis niveum deponit harenis; 2.866 paulatimque metu dempto modo pectora praebet 2.867 virginea plaudenda manu, modo cornua sertis 2.868 impedienda novis. Ausa est quoque regia virgo 2.869 nescia quem premeret, tergo considere tauri, 2.870 cum deus a terra siccoque a litore sensim 2.871 falsa pedum primis vestigia ponit in undis: 2.872 inde abit ulterius mediique per aequora ponti 2.873 fert praedam. Pavet haec litusque ablata relictum 2.874 respicit, et dextra cornum tenet, altera dorso 2.875 imposita est; tremulae sinuantur flamine vestes.
6.103 Maeonis elusam designat imagine tauri 6.104 Europam: verum taurum, freta vera putares. 6.105 Ipsa videbatur terras spectare relictas 6.106 et comites clamare suas tactumque vereri 6.107 adsilientis aquae timidasque reducere plantas.
9.666 Fama novi centum Cretaeas forsitan urbes 9.667 implesset monstri, si non miracula nuper 9.668 Iphide mutata Crete propiora tulisset. 9.669 Proxima Cnosiaco nam quondam Phaestia regno 9.670 progenuit tellus ignotum nomine Ligdum, 9.671 ingenua de plebe virum. Nec census in illo 9.672 nobilitate sua maior, sed vita fidesque 9.673 inculpata fuit. Gravidae qui coniugis aures 9.674 vocibus his monuit, cum iam prope partus adesset: 9.675 “Quae voveam, duo sunt; minimo ut relevere dolore, 9.676 utque marem parias; onerosior altera sors est, 9.677 et vires fortuna negat. Quod abominor, ergo 9.678 edita forte tuo fuerit si femina partu, 9.679 (invitus mando: pietas, ignosce!) necetur.” 9.680 Dixerat, et lacrimis vultus lavere profusis, 9.681 tam qui mandabat, quam cui mandata dabantur. 9.682 Sed tamen usque suum vanis Telethusa maritum 9.683 sollicitat precibus, ne spem sibi ponat in arto. 9.684 Certa sua est Ligdo sententia. Iamque ferendo 9.685 vix erat illa gravem maturo pondere ventrem, 9.686 cum medio noctis spatio sub imagine somni 9.688 aut stetit aut visa est. Inerant lunaria fronti 9.689 cornua cum spicis nitido flaventibus auro 9.690 et regale decus. Cum qua latrator Anubis 9.691 sanctaque Bubastis variusque coloribus Apis, 9.692 quique premit vocem digitoque silentia suadet, 9.693 sistraque erant numquamque satis quaesitus Osiris 9.694 plenaque somniferis serpens peregrina venenis. 9.695 Tum velut excussam somno et manifesta videntem 9.696 sic adfata dea est: “Pars o Telethusa mearum, 9.697 pone graves curas mandataque falle mariti. 9.698 Nec dubita, cum te partu Lucina levarit, 9.699 tollere quidquid erit. Dea sum auxiliaris opemque
9.701 ingratum numen.” Monuit thalamoque recessit. 9.702 Laeta toro surgit purasque ad sidera supplex 9.703 Cressa manus tollens, rata sint sua visa, precatur. 9.704 Ut dolor increvit, seque ipsum pondus in auras 9.705 expulit et nata est ignaro femina patre, 9.706 iussit ali mater puerum mentita: fidemque 9.707 res habuit, neque erat ficti nisi conscia nutrix.
9.709 Iphis avus fuerat. Gavisa est nomine mater, 9.710 quod commune foret nec quemquam falleret illo. 9.711 Inde incepta pia mendacia fraude latebant: 9.712 cultus erat pueri, facies, quam sive puellae, 9.713 sive dares puero, fuerat formosus uterque. 9.714 Tertius interea decimo successerat annus, 9.715 cum pater, Iphi, tibi flavam despondet Ianthen, 9.716 inter Phaestiadas quae laudatissima formae 9.717 dote fuit virgo, Dictaeo nata Teleste. 9.718 Par aetas, par forma fuit, primasque magistris 9.719 accepere artes, elementa aetatis, ab isdem. 9.720 Hinc amor ambarum tetigit rude pectus et aequum 9.721 vulnus utrique dedit. Sed erat fiducia dispar:
9.723 quamque virum putat esse, virum fore credit Ianthe; 9.724 Iphis amat, qua posse frui desperat, et auget 9.725 hoc ipsum flammas, ardetque in virgine virgo; 9.726 vixque tenens lacrimas “quis me manet exitus” inquit, 9.727 “cognita quam nulli, quam prodigiosa novaeque 9.728 cura tenet Veneris? Si di mihi parcere vellent, 9.729 parcere debuerant; si non, et perdere vellent, 9.730 naturale malum saltem et de more dedissent. 9.731 Nec vaccam vaccae, nec equas amor urit equarum: 9.732 urit oves aries, sequitur sua femina cervum. 9.733 Sic et aves coeunt, interque animalia cuncta
9.735 Vellem nulla forem! Ne non tamen omnia Crete 9.736 monstra ferat, taurum dilexit filia Solis, 9.737 femina nempe marem: meus est furiosior illo, 9.738 si verum profitemur, amor! Tamen illa secuta est 9.739 spem Veneris, tamen illa dolis et imagine vaccae
9.741 Huc licet e toto sollertia confluat orbe, 9.742 ipse licet revolet ceratis Daedalus alis, 9.743 quid faciet? Num me puerum de virgine doctis 9.744 artibus efficiet? num te mutabit, Ianthe? 9.745 Quin animum firmas, teque ipsa reconligis, Iphi, 9.746 consiliique inopes et stultos excutis ignes? 9.747 Quid sis nata, vide, nisi te quoque decipis ipsa, 9.748 et pete quod fas est, et ama quod femina debes! 9.749 Spes est, quae capiat, spes est, quae pascit amorem: 9.750 hanc tibi res adimit. Non te custodia caro 9.751 arcet ab amplexu nec cauti cura mariti, 9.752 non patris asperitas, non se negat ipsa roganti:
9.754 esse potes felix, ut dique hominesque laborent. 9.755 Nunc quoque votorum nulla est pars vana meorum, 9.756 dique mihi faciles, quidquid valuere, dederunt; 9.757 quodque ego, vult genitor, vult ipsa socerque futurus. 9.758 At non vult natura, potentior omnibus istis, 9.759 quae mihi sola nocet. Venit ecce optabile tempus, 9.760 luxque iugalis adest, et iam mea fiet Ianthe— 9.761 nec mihi continget: mediis sitiemus in undis. 9.762 Pronuba quid Iuno, quid ad haec, Hymenaee, venitis 9.763 sacra, quibus qui ducat abest, ubi nubimus ambae?” 9.764 Pressit ab his vocem. Nec lenius altera virgo
9.766 Quod petit haec, Telethusa timens modo tempora differt, 9.767 nunc ficto languore moram trahit, omina saepe 9.768 visaque causatur. Sed iam consumpserat omnem 9.769 materiam ficti, dilataque tempora taedae 9.770 institerant, unusque dies restabat. At illa 9.771 crinalem capiti vittam nataeque sibique 9.772 detrahit et passis aram complexa capillis 9.773 “Isi, Paraetonium Mareoticaque arva Pharonque 9.774 quae colis et septem digestum in cornua Nilum: 9.775 fer, precor” inquit “opem nostroque medere timori! 9.776 Te, dea, te quondam tuaque haec insignia vidi 9.777 cunctaque cognovi, sonitum comitantiaque aera 9.778 sistrorum, memorique animo tua iussa notavi. 9.779 Quod videt haec lucem, quod non ego punior, ecce 9.780 consilium munusque tuum est. Miserere duarum 9.781 auxilioque iuva!” Lacrimae sunt verba secutae. 9.782 Visa dea est movisse suas (et moverat) aras, 9.783 et templi tremuere fores, imitataque lunam 9.784 cornua fulserunt, crepuitque sonabile sistrum. 9.785 Non secura quidem, fausto tamen omine laeta
9.787 quam solita est, maiore gradu, nec candor in ore 9.788 permanet, et vires augentur, et acrior ipse est 9.789 vultus, et incomptis brevior mensura capillis, 9.790 plusque vigoris adest, habuit quam femina. Nam quae 9.791 femina nuper eras, puer es. Date munera templis 9.792 nec timida gaudete fide! Dant munera templis, 9.793 addunt et titulum; titulus breve carmen habebat: 9.794 DONA PUER SOLVIT QUAE FEMINA VOVERAT IPHIS 9.795 Postera lux radiis latum patefecerat orbem, 9.796 cum Venus et Iuno sociosque Hymenaeus ad ignes 9.797 conveniunt, potiturque sua puer Iphis Ianthe.' ' None | sup>
1.479 Deucalion's plaint to Pyrrha ;—and they wept." 1.504 her sacred spirit. often pondered they 1.505 the words involved in such obscurity, 1.506 repeating oft: and thus Deucalion' "1.507 to Epimetheus' daughter uttered speech" 1.557 or monster new created. Unwilling she 1.558 created thus enormous Python.—Thou
1.562 that bears the bow (a weapon used till then 1.563 only to hunt the deer and agile goat)
1.583 that impish god of Love upon a time 1.584 when he was bending his diminished bow, 1.585 and voicing his contempt in anger said; 1.586 “What, wanton boy, are mighty arms to thee, 1.587 great weapons suited to the needs of war? 1.588 The bow is only for the use of those 1.589 large deities of heaven whose strength may deal 1.590 wounds, mortal, to the savage beasts of prey; 1.591 and who courageous overcome their foes.— 1.592 it is a proper weapon to the use 1.593 of such as slew with arrows Python, huge, 1.594 whose pestilential carcase vast extent 1.595 covered. Content thee with the flames thy torch 1.596 enkindles (fires too subtle for my thought) 1.597 and leave to me the glory that is mine.” 1.599 “O Phoebus, thou canst conquer all the world 1.600 with thy strong bow and arrows, but with thi 1.601 mall arrow I shall pierce thy vaunting breast! 1.602 And by the measure that thy might exceed 1.603 the broken powers of thy defeated foes, 1.604 o is thy glory less than mine.” No more 1.605 he said, but with his wings expanded thence 1.606 flew lightly to Parnassus , lofty peak. 1.607 There, from his quiver he plucked arrows twain, 1.608 most curiously wrought of different art; 1.609 one love exciting, one repelling love. 1.610 The dart of love was glittering, gold and sharp, 1.611 the other had a blunted tip of lead; 1.612 and with that dull lead dart he shot the Nymph, 1.613 but with the keen point of the golden dart 1.614 he pierced the bone and marrow of the God. 1.616 the other, scouting at the thought of love, 1.617 rejoiced in the deep shadow of the woods, 1.618 and as the virgin Phoebe (who denie 1.619 the joys of love and loves the joys of chase)' "1.620 a maiden's fillet bound her flowing hair,—" '1.621 and her pure mind denied the love of man. 1.622 Beloved and wooed she wandered silent paths, 1.623 for never could her modesty endure 1.624 the glance of man or listen to his love.
1.626 my daughter, I have wished a son in law, 1.627 and now you owe a grandchild to the joy 1.628 of my old age.” But Daphne only hung 1.629 her head to hide her shame. The nuptial torch 1.630 eemed criminal to her. She even clung, 1.631 caressing, with her arms around his neck, 1.632 and pled, “My dearest father let me live 1.633 a virgin always, for remember Jove 1.634 did grant it to Diana at her birth.”
1.636 her loveliness prevailed against their will; 1.637 for, Phoebus when he saw her waxed distraught, 1.638 and filled with wonder his sick fancy raised 1.639 delusive hopes, and his own oracle 1.640 deceived him.—As the stubble in the field 1.641 flares up, or as the stacked wheat is consumed 1.642 by flames, enkindled from a spark or torch 1.643 the chance pedestrian may neglect at dawn; 1.644 o was the bosom of the god consumed, 1.645 and so desire flamed in his stricken heart.
1.647 “How beautiful if properly arranged! ” 1.648 He saw her eyes like stars of sparkling fire, 1.649 her lips for kissing sweetest, and her hand 1.650 and fingers and her arms; her shoulders white 1.651 as ivory;—and whatever was not seen 1.652 more beautiful must be. 1.654 from his pursuing feet the virgin fled, 1.655 and neither stopped nor heeded as he called; 1.656 “O Nymph! O Daphne ! I entreat thee stay, 1.657 it is no enemy that follows thee— 1.658 why, so the lamb leaps from the raging wolf, 1.659 and from the lion runs the timid faun, 1.660 and from the eagle flies the trembling dove, 1.661 all hasten from their natural enemy 1.662 but I alone pursue for my dear love. 1.663 Alas, if thou shouldst fall and mar thy face, 1.664 or tear upon the bramble thy soft thighs, 1.665 or should I prove unwilling cause of pain! 1.666 “The wilderness is rough and dangerous, 1.667 and I beseech thee be more careful—I 1.668 will follow slowly.—Ask of whom thou wilt, 1.669 and thou shalt learn that I am not a churl— 1.670 I am no mountain dweller of rude caves, 1.671 nor clown compelled to watch the sheep and goats; 1.672 and neither canst thou know from whom thy feet 1.673 fly fearful, or thou wouldst not leave me thus. 1.674 “The Delphic Land, the Pataraean Realm, 1.675 Claros and Tenedos revere my name, 1.676 and my immortal sire is Jupiter. 1.677 The present, past and future are through me 1.678 in sacred oracles revealed to man, 1.679 and from my harp the harmonies of sound 1.680 are borrowed by their bards to praise the Gods. 1.681 My bow is certain, but a flaming shaft 1.682 urpassing mine has pierced my heart— 1.683 untouched before. The art of medicine 1.684 is my invention, and the power of herbs; 1.685 but though the world declare my useful work 1.686 there is no herb to medicate my wound, 1.687 and all the arts that save have failed their lord.,”
1.689 with timid footsteps fled from his approach, 1.690 and left him to his murmurs and his pain.
1.692 exposed her limbs, and as the zephyrs fond 1.693 fluttered amid her garments, and the breeze 1.694 fanned lightly in her flowing hair. She seemed 1.695 most lovely to his fancy in her flight; 1.696 and mad with love he followed in her steps, 1.697 and silent hastened his increasing speed. 1.699 flit over the plain:—With eager nose outstretched, 1.700 impetuous, he rushes on his prey, 1.701 and gains upon her till he treads her feet, 1.702 and almost fastens in her side his fangs;
1.704 is suddenly delivered from her fright; 1.705 o was it with the god and virgin: one 1.706 with hope pursued, the other fled in fear; 1.707 and he who followed, borne on wings of love, 1.708 permitted her no rest and gained on her, 1.709 until his warm breath mingled in her hair.' "
1.711 he gazed upon her father's waves and prayed," '1.712 “Help me my father, if thy flowing stream 1.713 have virtue! Cover me, O mother Earth! 1.714 Destroy the beauty that has injured me, 1.715 or change the body that destroys my life.”
1.717 on all her body, and a thin bark closed 1.718 around her gentle bosom, and her hair 1.719 became as moving leaves; her arms were changed 1.720 to waving branches, and her active feet 1.721 as clinging roots were fastened to the ground— 1.722 her face was hidden with encircling leaves.— 1.724 (For still, though changed, her slender form remained) 1.725 and with his right hand lingering on the trunk 1.726 he felt her bosom throbbing in the bark. 1.727 He clung to trunk and branch as though to twine. 1.728 His form with hers, and fondly kissed the wood 1.729 that shrank from every kiss. 1.731 “Although thou canst not be my bride, thou shalt 1.732 be called my chosen tree, and thy green leaves, 1.733 O Laurel! shall forever crown my brows, 1.734 be wreathed around my quiver and my lyre; 1.735 the Roman heroes shall be crowned with thee, 1.736 as long processions climb the Capitol 1.737 and chanting throngs proclaim their victories; 1.738 and as a faithful warden thou shalt guard 1.739 the civic crown of oak leaves fixed between 1.740 thy branches, and before Augustan gates. 1.741 And as my youthful head is never shorn, 1.742 o, also, shalt thou ever bear thy leave 1.743 unchanging to thy glory.,”
1.745 Phoebus Apollo, ended his lament, 1.746 and unto him the Laurel bent her boughs, 1.747 o lately fashioned; and it seemed to him 1.748 her graceful nod gave answer to his love. 1.749 There is a grove in Thessaly , enclosed' "
2.405 If not thy brother's good nor mine may touch" 2.405 daughter of Cadmus , till she begged of Jove
2.836 but whensoever logs and rocks detained,
2.836 committed the most wicked crimes, for which
2.839 instead of me; and this despite the deed 2.840 for which she shuns the glorious light of day, 2.840 his servants stained with blood, to whom he said, 2.841 and conscious of her crime conceals her shame 2.841 “What have ye done with Bacchus?” And to him
2.844 and chase her from the skies.”
2.844 the chosen servant of his sacred rites.”
2.850 he winged upon his journey, swiftly thence
2.850 “Doomed to destruction, thou art soon to give 2.851 example to my people by thy death: 2.851 in haste, despite the warning to inform 2.852 his patron, Phoebus, how he saw the fair 2.852 tell me thy name; what are thy parents called; 2.853 Coronis with a lad of Thessaly . 2.853 where is thy land; and wherefore art thou found 2.854 attendant on these Bacchanalian rites.” 2.855 the busy Raven made such haste to tell, 2.856 Acoetes; and Maeonia is the land 2.856 he dropped his plectrum and his laurel wreath, 2.857 and his bright countece went white with rage. 2.857 from whence I came. My parents were so poor, 2.858 He seized his trusted arms, and having bent 2.858 my father left me neither fruitful fields, 2.859 his certain bow, pierced with a deadly shaft 2.859 tilled by the lusty ox, nor fleecy sheep, 2.860 nor lowing kine; for, he himself was poor, 2.860 that bosom which so often he had pressed 2.861 against his own. 2.861 and with his hook and line was wont to catch 2.862 the leaping fishes, landed by his rod. 2.863 His skill was all his wealth. And when to me 2.863 and as she drew the keen shaft from the wound, 2.864 he gave his trade, he said, ‘You are the heir 2.864 her snow-white limbs were bathed in purple blood: 2.865 and thus she wailed, “Ah, Phoebus! punishment 2.865 of my employment, therefore unto you 2.866 all that is mine I give,’ and, at his death, 2.866 is justly mine! but wherefore didst thou not 2.867 await the hour of birth? for by my death 2.867 he left me nothing but the running waves. — 2.868 an innocent is slain.” This said, her soul 2.868 they are the sum of my inheritance. 2.869 expired with her life-blood, and death congealed 2.869 “And, afterwhile, that I might not be bound 2.870 forever to my father's rocky shores," '2.870 her drooping form.' "2.871 I learned to steer the keel with dextrous hand; 2.872 and marked with watchful gaze the guiding stars;' "2.872 repents his jealous deed; regrets too late 2.873 his ready credence to the Raven's tale." '2.873 the watery Constellation of the Goat, 2.874 Mourning his thoughtless deed, blaming himself, 2.874 Olenian, and the Bear, the Hyades, 2.875 he vents his rage upon the talking bird; 2.875 the Pleiades, the houses of the winds,
6.103 in scintillating beauty to the sight 6.104 of all who gaze upon it; — so the threads, 6.105 inwoven, mingled in a thousand tints, 6.106 harmonious and contrasting; shot with gold: 6.107 and there, depicted in those shining webs,
9.666 of youthful manhood. Then shall Jupiter 9.667 let Hebe, guardian of ungathered days,' "9.668 grant from the future to Callirhoe's sons," '9.669 the strength of manhood in their infancy.' "9.670 Do not let their victorious father's death" '9.671 be unavenged a long while. Jove prevailed 9.672 upon, will claim beforehand all the gift 9.673 of Hebe, who is his known daughter-in-law, 9.674 and his step-daughter, and with one act change' "9.675 Callirhoe's beardless boys to men of size.”" '9.676 When Themis, prophesying future days, 9.677 had said these words, the Gods of Heaven complained 9.678 because they also could not grant the gift 9.679 of youth to many others in this way. 9.680 Aurora wept because her husband had 9.681 white hair; and Ceres then bewailed the age 9.682 of her Iasion, grey and stricken old; 9.683 and Mulciber demanded with new life 9.684 his Erichthonius might again appear; 9.685 and Venus , thinking upon future days,' "9.686 aid old Anchises' years must be restored." '9.688 until vexed with the clamor, Jupiter 9.689 implored, “If you can have regard for me, 9.690 consider the strange blessings you desire: 9.691 does any one of you believe he can 9.692 prevail against the settled will of Fate? 9.693 As Iolaus has returned by fate, 9.694 to those years spent by him; so by the Fate' "9.695 Callirhoe's sons from infancy must grow" '9.696 to manhood with no struggle on their part, 9.697 or force of their ambition. And you should 9.698 endure your fortune with contented minds: 9.699 I, also, must give all control to Fate.
9.701 I would not let advancing age break down 9.702 my own son Aeacus, nor bend his back 9.703 with weight of year; and Rhadamanthus should 9.704 retain an everlasting flower of youth, 9.705 together with my own son Minos, who 9.706 is now despised because of his great age, 9.707 o that his scepter has lost dignity.”
9.709 and none continued to complain, when they 9.710 aw Aeacus and Rhadamanthus old, 9.711 and Minos also, weary of his age. 9.712 And they remembered Minos in his prime, 9.713 had warred against great nations, till his name 9.714 if mentioned was a certain cause of fear. 9.715 But now, enfeebled by great age, he feared' "9.716 Miletus , Deione's son, because" '9.717 of his exultant youth and strength derived 9.718 from his great father Phoebus. And although' "9.719 he well perceived Miletus ' eye was fixed" '9.720 upon his throne, he did not dare to drive 9.721 him from his kingdom.
9.723 Miletus of his own accord did fly, 9.724 by swift ship, over to the Asian shore, 9.725 across the Aegean water, where he built 9.726 the city of his name. 9.727 Cyane, who 9.728 was known to be the daughter of the stream 9.729 Maeander , which with many a twist and turn 9.730 flows wandering there—Cyane said to be 9.731 indeed most beautiful, when known by him, 9.732 gave birth to two; a girl called Byblis, who 9.733 was lovely, and the brother Caunus—twins.
9.735 of every maiden must be within law. 9.736 Seized with a passion for her brother, she 9.737 loved him, descendant of Apollo, not 9.738 as sister loves a brother; not in such 9.739 a manner as the law of man permits.
9.741 to kiss him passionately, while her arm' "9.742 were thrown around her brother's neck, and so" '9.743 deceived herself. And, as the habit grew, 9.744 her sister-love degenerated, till 9.745 richly attired, she came to see her brother, 9.746 with all endeavors to attract his eye; 9.747 and anxious to be seen most beautiful, 9.748 he envied every woman who appeared 9.749 of rival beauty. But she did not know 9.750 or understand the flame, hot in her heart, 9.751 though she was agitated when she saw 9.752 the object of her swiftly growing love.
9.754 he hated to say brother, and she said, 9.755 “Do call me Byblis—never call me sister!” 9.756 And yet while feeling love so, when awake 9.757 he does not dwell upon impure desire; 9.758 but when dissolved in the soft arms of sleep, 9.759 he sees the very object of her love, 9.760 and blushing, dreams she is embraced by him, 9.761 till slumber has departed. For a time 9.762 he lies there silent, as her mind recall 9.763 the loved appearance of her lovely dream, 9.764 until her wavering heart, in grief exclaims:—
9.766 Ah wretched me! I cannot count it true. 9.767 And, if he were not my own brother, he 9.768 why is my fond heart tortured with this dream? 9.769 He is so handsome even to envious eyes, 9.770 it is not strange he has filled my fond heart; 9.771 o surely would be worthy of my love. 9.772 But it is my misfortune I am hi 9.773 own sister. Let me therefore strive, awake, 9.774 to stand with honor, but let sleep return 9.775 the same dream often to me.—There can be 9.776 no fear of any witness to a shade 9.777 which phantoms my delight.—O Cupid, swift 9.778 of love-wing with your mother, and O my 9.779 beloved Venus! wonderful the joy 9.780 of my experience in the transport. All 9.781 as if reality sustaining, lifted me 9.782 up to elysian pleasure, while in truth 9.783 I lay dissolving to my very marrow: 9.784 the pleasure was so brief, and Night, headlong 9.785 ped from me, envious of my coming joys.
9.787 how good a daughter I would prove to your 9.788 dear father, and how good a son would you 9.789 be to my father. If the Gods agreed, 9.790 then everything would be possessed by u 9.791 in common, but this must exclude ancestors. 9.792 For I should pray, compared with mine yours might 9.793 be quite superior. But, oh my love, 9.794 ome other woman by your love will be 9.795 a mother; but because, unfortunate, 9.796 my parents are the same as yours, you must 9.797 be nothing but a brother. Sorrows, then,' " None |
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12. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Guest-friendship in Egypt, and Io-Isis • Io • Io, transformed into Isis
Found in books: Fielding (2017), Transformations of Ovid in Late Antiquity. 103; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 31; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 199
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13. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Guest-friendship in Egypt, and Io-Isis • Io, transformed into Isis • Jupiter / Zeus, and Io
Found in books: Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 199; Mayor (2017), Religion and Memory in Tacitus’ Annals, 111
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14. Apollodorus, Bibliotheca, 2.1.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Guest-friendship in Egypt, and Io-Isis • Io • Io, in Ovid and Valerius Flaccus • Io, transformed into Isis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 59; Bernabe et al. (2013), Redefining Dionysos, 419; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 208; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 143; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 59
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2.1.3 Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν.'' None | sup>
2.1.3 Argus and Ismene, daughter of Asopus, had a son Iasus, who is said to have been the father of Io. But the annalist Castor and many of the tragedians allege that Io was a daughter of Inachus; and Hesiod and Acusilaus say that she was a daughter of Piren. Zeus seduced her while she held the priesthood of Hera, but being detected by Hera he by a touch turned Io into a white cow and swore that he had not known her; wherefore Hesiod remarks that lover's oaths do not draw down the anger of the gods. But Hera requested the cow from Zeus for herself and set Argus the All-seeing to guard it. Pherecydes says that this Argus was a son of Arestor; but Asclepiades says that he was a son of Inachus, and Cercops says that he was a son of Argus and Ismene, daughter of Asopus; but Acusilaus says that he was earth-born. He tethered her to the olive tree which was in the grove of the Mycenaeans. But Zeus ordered Hermes to steal the cow, and as Hermes could not do it secretly because Hierax had blabbed, he killed Argus by the cast of a stone; whence he was called Argiphontes. Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf. Then she journeyed through Illyria and having traversed Mount Haemus she crossed what was then called the Thracian Straits but is now called after her the Bosphorus. And having gone away to Scythia and the Cimmerian land she wandered over great tracts of land and swam wide stretches of sea both in Europe and Asia until at last she came to Egypt, where she recovered her original form and gave birth to a son Epaphus beside the river Nile . Him Hera besought the Curetes to make away with, and make away with him they did. When Zeus learned of it, he slew the Curetes; but Io set out in search of the child. She roamed all over Syria, because there it was revealed to her that the wife of the king of Byblus was nursing her son; and having found Epaphus she came to Egypt and was married to Telegonus, who then reigned over the Egyptians. And she set up an image of Demeter, whom the Egyptians called Isis, and Io likewise they called by the name of Isis."" None |
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15. Tacitus, Histories, 4.52 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Io
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 61; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 61
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4.52 \xa0It is said that Titus, before leaving, in a long interview with his father begged him not to be easily excited by the reports of those who calumniated Domitian, and urged him to show himself impartial and forgiving toward his son. "Neither armies nor fleets," he argued, "are so strong a defence of the imperial power as a\xa0number of children; for friends are chilled, changed, and lost by time, fortune, and sometimes by inordinate desires or by mistakes: the ties of blood cannot be severed by any man, least of all by princes, whose success others also enjoy, but whose misfortunes touch only their nearest kin. Not even brothers will always agree unless the father sets the example." Not so much reconciled toward Domitian as delighted with Titus\'s show of brotherly affection, Vespasian bade him be of good cheer and to magnify the state by war and arms; he would himself care for peace and his house. Then he had some of the swiftest ships laden with grain and entrusted to the sea, although it was still dangerous: for, in fact, Rome was in such a critical condition that she did not have more than ten days\' supplies in her granaries when the supplies from Vespasian came to her relief.'' None |
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16. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Io
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 59; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 59
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17. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Io
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 59, 66; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 59, 66
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18. Pausanias, Description of Greece, 1.25.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Io
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 25; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 58; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 237
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1.25.1 τοιαῦτα μὲν αὐτοῖς συμβαίνοντα εἶδον· ἔστι δὲ ἐν τῇ Ἀθηναίων ἀκροπόλει καὶ Περικλῆς ὁ Ξανθίππου καὶ αὐτὸς Ξάνθιππος, ὃς ἐναυμάχησεν ἐπὶ Μυκάλῃ Μήδοις. ἀλλʼ ὁ μὲν Περικλέους ἀνδριὰς ἑτέρωθι ἀνάκειται, τοῦ δὲ Ξανθίππου πλησίον ἕστηκεν Ἀνακρέων ὁ Τήιος, πρῶτος μετὰ Σαπφὼ τὴν Λεσβίαν τὰ πολλὰ ὧν ἔγραψεν ἐρωτικὰ ποιήσας· καί οἱ τὸ σχῆμά ἐστιν οἷον ᾄδοντος ἂν ἐν μέθῃ γένοιτο ἀνθρώπου. γυναῖκας δὲ πλησίον Δεινομένης Ἰὼ τὴν Ἰνάχου καὶ Καλλιστὼ τὴν Λυκάονος πεποίηκεν, αἷς ἀμφοτέραις ἐστὶν ἐς ἅπαν ὅμοια διηγήματα ἔρως Διὸς καὶ Ἥρας ὀργὴ καὶ ἀλλαγὴ τῇ μὲν ἐς βοῦν, Καλλιστοῖ δὲ ἐς ἄρκτον.'' None | sup>
1.25.1 Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear.'' None |
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19. Vergil, Aeneis, 1.1-1.4, 1.8-1.11, 7.446-7.466, 7.781-7.792, 10.270-10.277, 12.3-12.9, 12.951
Tagged with subjects: • Argus (guardian of Io) • Io
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 63, 64, 65, 66, 67; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 201; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 63, 64, 65, 66, 67
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1.1 Arma virumque cano, Troiae qui primus ab oris 1.2 Italiam, fato profugus, Laviniaque venit 1.3 litora, multum ille et terris iactatus et alto 1.4 vi superum saevae memorem Iunonis ob iram;
1.8 Musa, mihi causas memora, quo numine laeso, 1.9 quidve dolens, regina deum tot volvere casus
1.10 insignem pietate virum, tot adire labores
7.446 at iuveni oranti subitus tremor occupat artus, 7.447 deriguere oculi: tot Erinys sibilat hydris 7.448 tantaque se facies aperit; tum flammea torquens 7.449 lumina cunctantem et quaerentem dicere plura 7.450 reppulit et geminos erexit crinibus anguis 7.451 verberaque insonuit rabidoque haec addidit ore: 7.452 En ego victa situ, quam veri effeta senectus' '7.456 Sic effata facem iuveni coniecit et atro 7.457 lumine fumantis fixit sub pectore taedas. 7.458 Olli somnum ingens rumpit pavor, ossaque et artus 7.459 perfundit toto proruptus corpore sudor; 7.460 arma amens fremit, arma toro tectisque requirit; 7.461 saevit amor ferri et scelerata insania belli, 7.462 ira super: magno veluti cum flamma sonore 7.463 virgea suggeritur costis undantis aëni 7.464 exsultantque aestu latices, furit intus aquaï 7.465 fumidus atque alte spumis exuberat amnis, 7.466 nec iam se capit unda, volat vapor ater ad auras.
7.781 Filius ardentis haud setius aequore campi 7.782 exercebat equos curruque in bella ruebat. 7.783 Ipse inter primos praestanti corpore Turnus 7.784 vertitur arma tenens et toto vertice supra est. 7.785 Cui triplici crinita iuba galea alta Chimaeram 7.786 sustinet, Aetnaeos efflantem faucibus ignis: 7.787 tam magis illa fremens et tristibus effera flammis, 7.788 quam magis effuso crudescunt sanguine pugnae. 7.789 At levem clipeum sublatis cornibus Io 7.790 auro insignibat, iam saetis obsita, iam bos 7.791 (argumentum ingens), et custos virginis Argus 7.792 caelataque amnem fundens pater Inachus urna.
10.270 Ardet apex capiti cristisque a vertice flamma 10.271 funditur et vastos umbo vomit aureus ignes: 10.272 non secus ac liquida siquando nocte cometae 10.273 sanguinei lugubre rubent aut Sirius ardor, 10.274 ille sitim morbosque ferens mortalibus aegris, 10.275 nascitur et laevo contristat lumine caelum. 10.276 Haud tamen audaci Turno fiducia cessit 10.277 litora praecipere et venientis pellere terra.
12.3 se signari oculis, ultro implacabilis ardet 12.4 attollitque animos. Poenorum qualis in arvis 12.5 saucius ille gravi vetum vulnere pectus 12.6 tum demum movet arma leo gaudetque comantis 12.7 excutiens cervice toros fixumque latronis 12.8 inpavidus frangit telum et fremit ore cruento: 12.9 haud secus adcenso gliscit violentia Turno.
12.951 fervidus. Ast illi solvuntur frigore membra'' None | sup>
1.1 Arms and the man I sing, who first made way, 1.2 predestined exile, from the Trojan shore 1.3 to Italy, the blest Lavinian strand. 1.4 Smitten of storms he was on land and sea ' "
1.8 the city, and bring o'er his fathers' gods " '1.9 to safe abode in Latium ; whence arose ' "
1.10 the Latin race, old Alba's reverend lords, " 7.446 the Gorgon poison, took her viewless way 7.447 to Latium and the lofty walls and towers 7.448 of the Laurentian King. Crouching she sate 7.449 in silence on the threshold of the bower 7.450 where Queen Amata in her fevered soul ' "7.451 pondered, with all a woman's wrath and fear, " '7.452 upon the Trojans and the marriage-suit 7.453 of Turnus. From her Stygian hair the fiend 7.454 a single serpent flung, which stole its way ' "7.455 to the Queen's very heart, that, frenzy-driven, " '7.456 he might on her whole house confusion pour. 7.457 Betwixt her smooth breast and her robe it wound 7.458 unfelt, unseen, and in her wrathful mind 7.459 instilled its viper soul. Like golden chain 7.460 around her neck it twined, or stretched along 7.461 the fillets on her brow, or with her hair 7.462 enwrithing coiled; then on from limb to limb 7.463 lipped tortuous. Yet though the venom strong 7.464 thrilled with its first infection every vein, 7.465 and touched her bones with fire, she knew it not, 7.466 nor yielded all her soul, but made her plea ' "
7.781 dread Juno's will, then with complaining prayer " '7.782 the aged sire cried loud upon his gods ' "7.783 and on th' unheeding air: “Alas,” said he, " '7.784 “My doom is shipwreck, and the tempest bears 7.785 my bark away! O wretches, your own blood 7.786 hall pay the forfeit for your impious crime. 7.787 O Turnus! O abominable deed! 7.788 Avenging woes pursue thee; to deaf gods 7.789 thy late and unavailing prayer shall rise. 7.790 Now was my time to rest. But as I come ' "7.791 close to my journey's end, thou spoilest me " '7.792 of comfort in my death.” With this the King
10.270 oft snow-white plumes, and spurning earth he soared 10.271 on high, and sped in music through the stars. 10.272 His son with bands of youthful peers urged on 10.273 a galley with a Centaur for its prow, ' "10.274 which loomed high o'er the waves, and seemed to hurl " '10.275 a huge stone at the water, as the keel 10.276 ploughed through the deep. Next Ocnus summoned forth 10.277 a war-host from his native shores, the son
12.3 to keep his pledge, and with indigt eyes 12.4 gaze all his way, fierce rage implacable 12.5 wells his high heart. As when on Libyan plain 12.6 a lion, gashed along his tawny breast ' "12.7 by the huntsman's grievous thrust, awakens him " '12.8 unto his last grim fight, and gloriously 12.9 haking the great thews of his maned neck,
12.951 on lofty rampart, or in siege below ' ' None |
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20. None, None, nan
Tagged with subjects: • Guest-friendship in Egypt, and Io-Isis • Io • Io, Medea assimilated to • Io, in Ovid and Valerius Flaccus • Io, transformed into Isis
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 59, 60, 61, 62, 63, 64, 65, 66, 67; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 44; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 142, 143, 144, 145, 146, 154, 199; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 451, 475; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 59, 60, 61, 62, 63, 64, 65, 66, 67
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21. None, None, nan
Tagged with subjects: • Andros, Ios • Ios Isis aretalogy • Ios, Cyclades
Found in books: Bricault et al. (2007), Orphism and Christianity in Late Antiquity, 59; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 363, 364; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 155
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