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Tiresias: The Ancient Mediterranean Religions Source Database

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

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All subjects (including unvalidated):
subject book bibliographic info
micro-narrative, in tragedy, narrative/narration, passim de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334
narrated, exercised by onlookers, criticism, contemporary to the story Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 10, 82, 83, 84, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97, 98, 100, 101, 102, 167
narrated, time Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 291
narrated/narrative, time, aetia, stories of origin and Walter, Time in Ancient Stories of Origin (2020) 21, 22
narrated/narrative, time, time Walter, Time in Ancient Stories of Origin (2020) 21, 22
narratee, relation to, narrator, Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 68, 123, 170, 172, 173, 174, 176, 177, 179, 180, 181, 227, 231, 232, 233, 234, 235, 236, 241, 242, 263, 265, 266, 267
narration Dinter and Guérin, Cultural Memory in Republican and Augustan Rome (2023) 62, 75, 77, 89, 156, 160, 161
Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 20, 23, 24, 25, 66, 72, 165
Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 127, 134, 135, 218, 219, 220, 221, 233, 234, 235, 237, 241, 247, 261, 266, 267, 270, 271, 281, 307, 308, 315, 333, 336, 337, 352
Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 8, 42, 43, 49, 52, 69, 72, 369, 379, 380, 382, 383
narration, description without descriptivity, extended deductive argumentation, as narrativity, without Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 237, 264
narration, first person Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 14, 95, 96, 97, 98, 99, 100, 101, 130, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151
narration, first-person Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 159, 160, 161, 162, 163, 164, 165, 214, 215, 216, 217
narration, homeric Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 23
narration, in valerius flaccus, syncopated Augoustakis, Flavian Poetry and its Greek Past (2014) 78
narration, levels of Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 332, 346, 386, 415, 427
narration, mourelatos, a. p. d. Folit-Weinberg, Homer, Parmenides, and the Road to Demonstration (2022) 225
narration, of agamemnons murder, aeschylus Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 210, 212, 213, 214, 215, 219, 220, 221
narration, of ritual Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 242
narration, of sin Rosen-Zvi, The Mishnaic Sotah Ritual: Temple, Gender and Midrash (2012) 135, 136, 138, 143, 144
narration, oral Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 485, 676, 680, 685
narration, prophecies of cassandra, death of agamemnon, simultaneous Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 213, 214, 215
narration, pudor expressed in narcissism, and modesty Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 40
narration, pudor, and decent Kaster, Emotion, Restraint, and Community in Ancient Rome (2005) 40
narrations, pseudo-nilus Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 293, 294, 295
König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 306
narrative, narrator, Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 10, 74, 95, 96, 98, 127, 130, 144
narrative, narrator, voice Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 18, 77, 78, 79, 83, 84, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 116, 120, 121, 122, 131, 135, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 170, 174, 257
narrative/narration, narrative/narration, passim, scenic de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 70, 74, 84, 89
narrative/narration, passim, authority de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 407, 408, 409
narrative/narration, passim, christian de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 683
narrative/narration, passim, embedded de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 10, 49, 109, 110, 111, 112, 113, 114, 443, 457, 570, 571, 714
narrative/narration, passim, in forensic oratory de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 215
narrator Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 12, 31, 103, 105, 116
Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 4, 7, 9, 10, 15, 29, 41, 49, 57, 58, 59, 60, 62, 63, 64, 71, 77, 78, 90, 100, 129, 130
Chrysanthou, Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire (2022) 3, 4, 20, 23, 24, 25, 29, 32, 41, 46, 47, 58, 74, 84, 89, 99, 100, 112, 146, 177, 255, 264, 274, 276, 303
Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 59, 61, 133, 141, 193, 194, 200
Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 146, 249, 301, 339, 362, 400
Harrison, Brill's Companion to Roman Tragedy (2015) 171, 176, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 188, 189, 190, 191
Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 38, 44, 45, 57, 113, 114, 120, 205, 221, 222, 236, 237, 238, 239, 240, 241, 242, 243, 244, 251, 252
Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 213, 215, 217, 218, 220, 279
Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 5, 16, 35, 37, 39, 70, 109, 112, 117, 135, 142, 167, 182, 186, 191, 194, 200, 202, 211, 224, 225
Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 43, 44, 67, 69, 73
Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 134, 136, 144
narrator, and readers, ambiguity, concerning Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 35, 36, 37, 40
narrator, aristeas Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 15, 16, 17, 18, 19, 27, 39, 50, 53, 54, 55, 60, 68, 69, 70, 72, 73, 101, 102, 103, 106, 109, 125, 127, 128, 129, 130, 131, 139, 153, 156, 157, 160, 164, 165, 168, 169, 170, 175, 176, 195, 202, 203, 205, 231, 235, 237, 252, 254, 255, 258, 259, 264, 268, 269, 270, 275, 306, 307, 308, 312, 317, 321, 322, 345, 346, 372, 415, 428, 431, 432, 437, 447, 453
narrator, aristeas, gentile Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 16, 17, 18, 19, 44, 53, 55, 69, 70, 72, 73, 101, 103, 104, 109, 252, 308, 317, 345, 414, 431, 432, 433, 453
narrator, as a jockey Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 144
narrator, author, distinction from Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 383
narrator, authority of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 7, 35, 42, 43, 49, 50, 57, 62, 166
narrator, biographic Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
narrator, chloe Cueva et al., Re-Wiring the Ancient Novel. Volume 1: Greek Novels (2018a) 12
narrator, circumspection of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 43, 166
narrator, cleitophon, as Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 37, 109
narrator, critias, as a Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 110, 111, 112
narrator, distinction from author Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 383
narrator, external, extradiegetic, /internal, intradiegetic Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 53, 54, 55, 56, 57, 58, 59, 60, 118, 122, 123, 124, 141, 144, 145, 149, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 181, 227, 230, 231, 232, 233, 234, 235
narrator, first person, limitations of Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 109
narrator, first-person Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 222
Pinheiro Bierl and Beck, Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel (2013) 197
narrator, focalization and perspective, of Welch, Tarpeia: Workings of a Roman Myth (2015) 184, 187, 188, 189, 190, 191
narrator, gender Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 56, 57, 64, 65, 66, 71, 84, 85
narrator, historiographic Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
narrator, hypsipyle, as male Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 175, 176
narrator, in the poem, narrator, poetic doublets of the Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 57, 162, 265
narrator, internal Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 221
Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 172
narrator, intertextuality, of the de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 6, 570, 577, 712
narrator, job, book of Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 74, 78
narrator, letter of aristeas, aristeas as Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 52, 230, 231
narrator, longus Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 698
narrator, lucan, see index locorum, apostrophic Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 69, 73, 125, 132, 151, 207, 241
narrator, methodological statements, by herodotean Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 55, 60
narrator, multiple, in heliodoros Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 167
narrator, narratorial, Athanassaki and Titchener, Plutarch's Cities (2022) 78, 145, 147, 161, 162, 194, 229, 231, 240, 320
narrator, nenia, and lucan’s Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 32, 250, 268, 269
narrator, nurse, as descriptive Bexley, Seneca's Characters: Fictional Identities and Implied Human Selves (2022) 183, 184, 189, 190, 191, 192, 193
narrator, of cupid and psyche, apuleius’ metamorphoses Graverini, Literature and Identity in The Golden Ass of Apuleius (2012) 6
narrator, of her own story, in hypsipyle, as statius Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 159, 164, 254
narrator, omniscient Cueva et al., Re-Wiring the Ancient Novel. Volume 1: Greek Novels (2018a) 200
narrator, orpheus, character vs. Verhelst and Scheijnens, Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context (2022) 146
narrator, overt Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 98, 101
König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 98, 101
narrator, overt/covert Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 124, 141, 144, 145, 149, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163
narrator, perspective, of the Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 284
narrator, philopseudes, tychiades as ambivalent Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 82, 83
narrator, primary/secondary Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 53, 141, 227
narrator, relation to audience Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 227
narrator, relation to, narratees, Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 68, 123, 165, 170, 172, 173, 174, 176, 177, 179, 180, 181, 227, 231, 232, 233, 234, 235, 236, 241, 242, 243, 263, 265, 266, 267
narrator, reliability of the Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151
narrator, scipio africanus, and Davies, Rome's Religious History: Livy, Tacitus and Ammianus on their Gods (2004) 110
narrator, simeon, r., as Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 143
narrator, tobit Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 95, 96, 98, 130, 144
narrator, toxaris, autodiegetic Mheallaigh, Reading Fiction with Lucian: Fakes, Freaks and Hyperreality (2014) 67
narrator, uncertainty of ambiguity Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 53, 61, 62, 63, 64, 65, 66, 68, 84, 85, 118, 153, 154, 155, 212, 213
narrator, unreliable Cueva et al., Re-Wiring the Ancient Novel. Volume 1: Greek Novels (2018a) 162
narrator, “callimachus” Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 40, 45, 329, 333
narrators Simon-Shushan, Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna (2012) 251
narrators, authority Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 58, 59, 63, 71, 75, 80, 100, 106, 182, 187, 189, 214
narrators, choreuts, dancers, of and actors in myth Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 67, 220
narrators, emotional restraint, of de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 6, 7, 8, 353, 354, 355
narrators, primary Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 100, 102, 103, 106, 166, 171, 173
narrators, secondary Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 107, 169, 170
narrator’, as, encolpius, ‘mythomaniac Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 225
narrator’s, in aside john Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189, 300, 301, 307, 636

List of validated texts:
30 validated results for "narration"
1. Septuagint, Tobit, 11.18 (10th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Aside (narrator’s, in John) • Tobit, narrator • narrative, narrator

 Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 130; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 189

11.18 Ahikar and his nephew Nadab came,
2. Hebrew Bible, Exodus, 17.10-17.13 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • First-person narration • Paphnutius (main narrator Life of Aaron)

 Found in books: Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 165; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 47

, 17.11 וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק׃, 17.12 וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ־אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד־בֹּא הַשָּׁמֶשׁ׃, 17.13 וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת־עֲמָלֵק וְאֶת־עַמּוֹ לְפִי־חָרֶב׃
17.10 So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. 17.11 And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. 17.12 But Moses’hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 17.13 And Joshua discomfited Amalek and his people with the edge of the sword.
3. Hesiod, Theogony, 31-32 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • narrator, narratorial role • “Callimachus” (narrator)

 Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 333; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 254

31 δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν 32 θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα.
31 How to speak truth at will.” Thus fluidly 32 Spoke Zeus’s daughters. Then they gave to me,
4. Homer, Iliad, 1.1, 1.5, 2.485-2.486, 2.491-2.492, 3.164, 14.242-14.262, 15.582, 16.744, 16.754, 16.812-16.813, 16.843, 19.86-19.87, 21.233-21.271 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Narrative/Narration Passim, Embedded • Narrative/Narration Passim, Scenic narrative/narration • Narrator-focalizer • authority, narrators • narration • narrator • narrator (narrative voice) • narrator, narratorial role • narrators, Aeneid • narrators, Iliadic • narrators, rival • narrators, rival, Juno • narrators, secondary

 Found in books: Bär et al, Quintus of Smyrna’s 'Posthomerica': Writing Homer Under Rome (2022) 107; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 51, 56, 117, 122, 247, 253, 256; Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 131; Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 44, 236; Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 308; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 128, 146, 254; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 43, 47, 48, 63, 71; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 39, 74, 89, 109

1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος, 1.5 οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή, 2.485 ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486 ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν·, 2.491 εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο, 2.492 θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον·, 3.164 οὔ τί μοι αἰτίη ἐσσί, θεοί νύ μοι αἴτιοί εἰσιν, 14.242 τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος·, 14.243 Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο, 14.244 ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων, 14.245 ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα, 14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·, 14.247 Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην, 14.248 οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249 ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ, 14.250 ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς, 14.251 ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252 ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο, 14.253 νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ, 14.254 ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας, 14.260 τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262 νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 15.582 ὣς ἐπὶ σοὶ Μελάνιππε θόρʼ Ἀντίλοχος μενεχάρμης, 16.744 τὸν δʼ ἐπικερτομέων προσέφης Πατρόκλεες ἱππεῦ·, 16.754 ὣς ἐπὶ Κεβριόνῃ Πατρόκλεες ἆλσο μεμαώς. 16.812 ὅς τοι πρῶτος ἐφῆκε βέλος Πατρόκλεες ἱππεῦ, 16.813 οὐδὲ δάμασσʼ· ὃ μὲν αὖτις ἀνέδραμε, μίκτο δʼ ὁμίλῳ, 16.843 τὸν δʼ ὀλιγοδρανέων προσέφης Πατρόκλεες ἱππεῦ·, 19.86 καί τέ με νεικείεσκον· ἐγὼ δʼ οὐκ αἴτιός εἰμι, 19.87 ἀλλὰ Ζεὺς καὶ Μοῖρα καὶ ἠεροφοῖτις Ἐρινύς, 21.233 ἦ, καὶ Ἀχιλλεὺς μὲν δουρικλυτὸς ἔνθορε μέσσῳ, 21.234 κρημνοῦ ἀπαΐξας· ὃ δʼ ἐπέσσυτο οἴδματι θύων, 21.235 πάντα δʼ ὄρινε ῥέεθρα κυκώμενος, ὦσε δὲ νεκροὺς, 21.236 πολλούς, οἵ ῥα κατʼ αὐτὸν ἅλις ἔσαν, οὓς κτάνʼ Ἀχιλλεύς, 21.237 τοὺς ἔκβαλλε θύραζε μεμυκὼς ἠΰτε ταῦρος, 21.238 χέρσον δέ· ζωοὺς δὲ σάω κατὰ καλὰ ῥέεθρα, 21.239 κρύπτων ἐν δίνῃσι βαθείῃσιν μεγάλῃσι. 21.240 δεινὸν δʼ ἀμφʼ Ἀχιλῆα κυκώμενον ἵστατο κῦμα, 21.241 ὤθει δʼ ἐν σάκεϊ πίπτων ῥόος· οὐδὲ πόδεσσιν, 21.242 εἶχε στηρίξασθαι· ὃ δὲ πτελέην ἕλε χερσὶν, 21.243 εὐφυέα μεγάλην· ἣ δʼ ἐκ ῥιζῶν ἐριποῦσα, 21.244 κρημνὸν ἅπαντα διῶσεν, ἐπέσχε δὲ καλὰ ῥέεθρα, 21.245 ὄζοισιν πυκινοῖσι, γεφύρωσεν δέ μιν αὐτὸν, 21.246 εἴσω πᾶσʼ ἐριποῦσʼ· ὃ δʼ ἄρʼ ἐκ δίνης ἀνορούσας, 21.247 ἤϊξεν πεδίοιο ποσὶ κραιπνοῖσι πέτεσθαι, 21.248 δείσας· οὐδέ τʼ ἔληγε θεὸς μέγας, ὦρτο δʼ ἐπʼ αὐτῷ, 21.249 ἀκροκελαινιόων, ἵνα μιν παύσειε πόνοιο, 21.250 δῖον Ἀχιλλῆα, Τρώεσσι δὲ λοιγὸν ἀλάλκοι. 21.251 Πηλεΐδης δʼ ἀπόρουσεν ὅσον τʼ ἐπὶ δουρὸς ἐρωή, 21.252 αἰετοῦ οἴματʼ ἔχων μέλανος τοῦ θηρητῆρος, 21.253 ὅς θʼ ἅμα κάρτιστός τε καὶ ὤκιστος πετεηνῶν·, 21.254 τῷ ἐϊκὼς ἤϊξεν, ἐπὶ στήθεσσι δὲ χαλκὸς, 21.255 σμερδαλέον κονάβιζεν· ὕπαιθα δὲ τοῖο λιασθεὶς, 21.256 φεῦγʼ, ὃ δʼ ὄπισθε ῥέων ἕπετο μεγάλῳ ὀρυμαγδῷ. 21.257 ὡς δʼ ὅτʼ ἀνὴρ ὀχετηγὸς ἀπὸ κρήνης μελανύδρου, 21.258 ἂμ φυτὰ καὶ κήπους ὕδατι ῥόον ἡγεμονεύῃ, 21.259 χερσὶ μάκελλαν ἔχων, ἀμάρης ἐξ ἔχματα βάλλων·, 21.260 τοῦ μέν τε προρέοντος ὑπὸ ψηφῖδες ἅπασαι, 21.261 ὀχλεῦνται· τὸ δέ τʼ ὦκα κατειβόμενον κελαρύζει, 21.262 χώρῳ ἔνι προαλεῖ, φθάνει δέ τε καὶ τὸν ἄγοντα·, 21.263 ὣς αἰεὶ Ἀχιλῆα κιχήσατο κῦμα ῥόοιο, 21.264 καὶ λαιψηρὸν ἐόντα· θεοὶ δέ τε φέρτεροι ἀνδρῶν. 21.265 ὁσσάκι δʼ ὁρμήσειε ποδάρκης δῖος Ἀχιλλεὺς, 21.266 στῆναι ἐναντίβιον καὶ γνώμεναι εἴ μιν ἅπαντες, 21.267 ἀθάνατοι φοβέουσι, τοὶ οὐρανὸν εὐρὺν ἔχουσι, 21.268 τοσσάκι μιν μέγα κῦμα διιπετέος ποταμοῖο, 21.269 πλάζʼ ὤμους καθύπερθεν· ὃ δʼ ὑψόσε ποσσὶν ἐπήδα, 21.270 θυμῷ ἀνιάζων· ποταμὸς δʼ ὑπὸ γούνατʼ ἐδάμνα, 21.271 λάβρος ὕπαιθα ῥέων, κονίην δʼ ὑπέρεπτε ποδοῖιν. καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας, νόσφι φίλων πάντων. ὃ δʼ ἐπεγρόμενος χαλέπαινε, ῥιπτάζων κατὰ δῶμα θεούς, ἐμὲ δʼ ἔξοχα πάντων, ζήτει· καί κέ μʼ ἄϊστον ἀπʼ αἰθέρος ἔμβαλε πόντῳ, εἰ μὴ Νὺξ δμήτειρα θεῶν ἐσάωσε καὶ ἀνδρῶν·
" 1.1 The wrath sing, goddess, of Peleus son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment,", "
1.5
The wrath sing, goddess, of Peleus son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment,",
2.485
for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths, 2.486 for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths,
2.491
and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.492 and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains,
3.164
neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame,
14.242
the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.243 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river, 14.245 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.249 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men. 14.254 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men. 14.260 To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.262 To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart?
15.582
that a hunter with sure aim hath smitten as it leapt from its lair, and hath loosed its limbs; even in such wise upon thee, O Melanippus, leapt Antilochus staunch in fight, to strip from thee thine armour. Howbeit he was not unseen of goodly Hector, who came running to meet him amid the battle;
16.744
And both his brows did the stone dash together, and the bone held not, but the eyes fell to the ground in the dust even there, before his feet. And like a diver he fell from the well-wrought car, and his spirit left his bones. Then with mocking words didst thou speak to him, knight Patroclus:
16.754
So saying he made for the warrior Cebriones with the rush of a lion that, while he wasteth the farm-stead, hath been smitten on the breast, and his own valour bringeth him to ruin; even so upon Cebriones, O Patroclus, didst thou leap furiously.
16.812
from their cars at his first coming with his chariot to learn his lesson of war. He it was that first hurled his spear at thee, knight Patroclus, yet subdued thee not; but he ran back again and mingled with the throng, when he had drawn forth the ashen spear from the flesh, and he abode not, 16.813 from their cars at his first coming with his chariot to learn his lesson of war. He it was that first hurled his spear at thee, knight Patroclus, yet subdued thee not; but he ran back again and mingled with the throng, when he had drawn forth the ashen spear from the flesh, and he abode not,
16.843
to the hollow ships, till thou hast cloven about the breast of man-slaying Hector the tunic red with his blood. So, I ween, spake he to thee, and persuaded thy wits in thy witlessness. Then, thy strength all spent, didst thou answer him, knight Patroclus:For this time, Hector, boast thou mightily; for to thee have,
19.86
Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.87 Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize.
21.233
of the son of Cronos, who straitly charged thee to stand by the side of the Trojans and to succour them, until the late-setting star of even shall have come forth and darkened the deep-soiled earth. 21.234 of the son of Cronos, who straitly charged thee to stand by the side of the Trojans and to succour them, until the late-setting star of even shall have come forth and darkened the deep-soiled earth. He spake, and Achilles, famed for his spear, sprang from the bank and leapt into his midst; but the River rushed upon him with surging flood, and roused all his streams tumultuously, and swept along the many dead, 21.235 that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.239 that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.240 In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams, 21.244 In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams, 21.245 with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay, 21.249 with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay, 21.250 goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast, 21.254 goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast, 21.255 the bronze rang terribly, while he swerved from beneath the flood and fled ever onward, and the River followed after, flowing with a mighty roar. As when a man that guideth its flow leadeth from a dusky spring a stream of water amid his plants and garden-lots a mattock in his hands and cleareth away the dams from the channel—, 21.259 the bronze rang terribly, while he swerved from beneath the flood and fled ever onward, and the River followed after, flowing with a mighty roar. As when a man that guideth its flow leadeth from a dusky spring a stream of water amid his plants and garden-lots a mattock in his hands and cleareth away the dams from the channel—, 21.260 and as it floweth all the pebbles beneath are swept along therewith, and it glideth swiftly onward with murmuring sound down a sloping place and outstrippeth even him that guideth it;—even thus did the flood of the River, 21.264 and as it floweth all the pebbles beneath are swept along therewith, and it glideth swiftly onward with murmuring sound down a sloping place and outstrippeth even him that guideth it;—even thus did the flood of the River, 21.265 ever overtake Achilles for all he was fleet of foot; for the gods are mightier than men. And oft as swift-footed, goodly Achilles strove to make stand against him and to learn if all the immortals that hold broad heaven were driving him in rout, so often would the great flood of the heaven-fed River beat upon his shoulders from above; and he would spring on high with his feet, 21.269 ever overtake Achilles for all he was fleet of foot; for the gods are mightier than men. And oft as swift-footed, goodly Achilles strove to make stand against him and to learn if all the immortals that hold broad heaven were driving him in rout, so often would the great flood of the heaven-fed River beat upon his shoulders from above; and he would spring on high with his feet, 21.270 in vexation of spirit, and the River was ever tiring his knees with its violent flow beneath, and was snatching away the ground from under his feet. 21.271 in vexation of spirit, and the River was ever tiring his knees with its violent flow beneath, and was snatching away the ground from under his feet.
5. Homer, Odyssey, 1.1, 1.5, 1.7-1.9, 1.351-1.352, 6.21-6.40, 8.465, 9.531, 9.536, 10.64, 10.72-10.75, 10.121-10.132, 10.135-10.141, 10.212-10.219, 10.236, 12.286-12.290, 12.295, 12.312-12.315, 12.325-12.326, 12.338, 12.370-12.372, 12.374-12.390, 19.392 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeneas, narrator • Homeric, narration • Narrative/Narration Passim, Embedded • Narrator, External (extradiegetic)/internal (intradiegetic) • authority, narrators • narration • narrator • narrator, narratorial role • narrators, Aeneid • narrators, internal, Aeneas • narrators, rival, Juno

 Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 51, 56, 93, 94, 107, 117, 124, 130, 203; Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 54; Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 44; Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 261; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 126, 156, 158, 160, 249; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 43; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 23; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 110, 111, 112, 113, 114

1.1 ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ, 1.5 ἀρνύμενος ἥν τε ψυχὴν καὶ νόστον ἑταίρων. 6.25 Ναυσικάα, τί νύ σʼ ὧδε μεθήμονα γείνατο μήτηρ; 6.30 ἐσθλή, χαίρουσιν δὲ πατὴρ καὶ πότνια μήτηρ. 6.35 πάντων Φαιήκων, ὅθι τοι γένος ἐστὶ καὶ αὐτῇ. 6.40 ἔρχεσθαι· πολλὸν γὰρ ἀπὸ πλυνοί εἰσι πόληος. 8.465 οὕτω νῦν Ζεὺς θείη, ἐρίγδουπος πόσις Ἥρης, 10.75 ἔρρε, ἐπεὶ ἄρα θεοῖσιν ἀπεχθόμενος τόδʼ ἱκάνεις. 10.125 ὄφρʼ οἱ τοὺς ὄλεκον λιμένος πολυβενθέος ἐντός, 10.130 οἱ δʼ ἅλα πάντες ἀνέρριψαν, δείσαντες ὄλεθρον. 10.135 Αἰαίην δʼ ἐς νῆσον ἀφικόμεθʼ· ἔνθα δʼ ἔναιε, 10.140 ἔνθα δʼ ἐπʼ ἀκτῆς νηὶ κατηγαγόμεσθα σιωπῇ, 10.215 οὐρῇσιν μακρῇσι περισσαίνοντες ἀνέσταν. 12.290 νῆα διαρραίουσι θεῶν ἀέκητι ἀνάκτων. 12.295 καὶ τότε δὴ γίγνωσκον ὃ δὴ κακὰ μήδετο δαίμων, 12.315 γαῖαν ὁμοῦ καὶ πόντον· ὀρώρει δʼ οὐρανόθεν νύξ. 12.325 μῆνα δὲ πάντʼ ἄλληκτος ἄη Νότος, οὐδέ τις ἄλλος, 12.370 οἰμώξας δὲ θεοῖσι μέγʼ ἀθανάτοισι γεγώνευν·, 12.375 Λαμπετίη τανύπεπλος, ὅ οἱ βόας ἔκταμεν ἡμεῖς. 12.380 χαίρεσκον μὲν ἰὼν εἰς οὐρανὸν ἀστερόεντα, 12.385 Ἠέλιʼ, ἦ τοι μὲν σὺ μετʼ ἀθανάτοισι φάεινε, 12.390 ἡ δʼ ἔφη Ἑρμείαο διακτόρου αὐτὴ ἀκοῦσαι. αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο, νήπιοι, οἳ κατὰ βοῦς Ὑπερίονος Ἠελίοιο, ἤσθιον· αὐτὰρ ὁ τοῖσιν ἀφείλετο νόστιμον ἦμαρ. τὴν γὰρ ἀοιδὴν μᾶλλον ἐπικλείουσʼ ἄνθρωποι, ἥ τις ἀκουόντεσσι νεωτάτη ἀμφιπέληται. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς, καί μιν πρὸς μῦθον ἔειπεν, εἰδομένη κούρῃ ναυσικλειτοῖο Δύμαντος, ἥ οἱ ὁμηλικίη μὲν ἔην, κεχάριστο δὲ θυμῷ. τῇ μιν ἐεισαμένη προσέφη γλαυκῶπις Ἀθήνη·, εἵματα μέν τοι κεῖται ἀκηδέα σιγαλόεντα, σοὶ δὲ γάμος σχεδόν ἐστιν, ἵνα χρὴ καλὰ μὲν αὐτὴν, ἕννυσθαι, τὰ δὲ τοῖσι παρασχεῖν, οἵ κέ σʼ ἄγωνται. ἐκ γάρ τοι τούτων φάτις ἀνθρώπους ἀναβαίνει, ἀλλʼ ἴομεν πλυνέουσαι ἅμʼ ἠοῖ φαινομένηφι·, καί τοι ἐγὼ συνέριθος ἅμʼ ἕψομαι, ὄφρα τάχιστα, ἐντύνεαι, ἐπεὶ οὔ τοι ἔτι δὴν παρθένος ἔσσεαι·, ἤδη γάρ σε μνῶνται ἀριστῆες κατὰ δῆμον, ἀλλʼ ἄγʼ ἐπότρυνον πατέρα κλυτὸν ἠῶθι πρὸ, ἡμιόνους καὶ ἄμαξαν ἐφοπλίσαι, ἥ κεν ἄγῃσι, ζῶστρά τε καὶ πέπλους καὶ ῥήγεα σιγαλόεντα. καὶ δὲ σοὶ ὧδʼ αὐτῇ πολὺ κάλλιον ἠὲ πόδεσσιν, υἱὸν Λαέρτεω, Ἰθάκῃ ἔνι οἰκίʼ ἔχοντα. ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε κυανοχαίτης. πῶς ἦλθες, Ὀδυσεῦ; τίς τοι κακὸς ἔχραε δαίμων; ἔρρʼ ἐκ νήσου θᾶσσον, ἐλέγχιστε ζωόντων·, οὐ γάρ μοι θέμις ἐστὶ κομιζέμεν οὐδʼ ἀποπέμπειν, ἄνδρα τόν, ὅς κε θεοῖσιν ἀπέχθηται μακάρεσσιν·, οἵ ῥʼ ἀπὸ πετράων ἀνδραχθέσι χερμαδίοισιν, βάλλον· ἄφαρ δὲ κακὸς κόναβος κατὰ νῆας ὀρώρει, ἀνδρῶν τʼ ὀλλυμένων νηῶν θʼ ἅμα ἀγνυμενάων·, ἰχθῦς δʼ ὣς πείροντες ἀτερπέα δαῖτα φέροντο. τόφρα δʼ ἐγὼ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ, τῷ ἀπὸ πείσματʼ ἔκοψα νεὸς κυανοπρῴροιο. αἶψα δʼ ἐμοῖς ἑτάροισιν ἐποτρύνας ἐκέλευσα, ἐμβαλέειν κώπῃς, ἵνʼ ὑπὲκ κακότητα φύγοιμεν·, ἀσπασίως δʼ ἐς πόντον ἐπηρεφέας φύγε πέτρας, νηῦς ἐμή· αὐτὰρ αἱ ἄλλαι ἀολλέες αὐτόθʼ ὄλοντο. Κίρκη ἐυπλόκαμος, δεινὴ θεὸς αὐδήεσσα, αὐτοκασιγνήτη ὀλοόφρονος Αἰήταο·, ἄμφω δʼ ἐκγεγάτην φαεσιμβρότου Ἠελίοιο, μητρός τʼ ἐκ Πέρσης, τὴν Ὠκεανὸς τέκε παῖδα. ναύλοχον ἐς λιμένα, καί τις θεὸς ἡγεμόνευεν. ἀμφὶ δέ μιν λύκοι ἦσαν ὀρέστεροι ἠδὲ λέοντες, τοὺς αὐτὴ κατέθελξεν, ἐπεὶ κακὰ φάρμακʼ ἔδωκεν. οὐδʼ οἵ γʼ ὡρμήθησαν ἐπʼ ἀνδράσιν, ἀλλʼ ἄρα τοί γε, ὡς δʼ ὅτʼ ἂν ἀμφὶ ἄνακτα κύνες δαίτηθεν ἰόντα, σαίνωσʼ, αἰεὶ γάρ τε φέρει μειλίγματα θυμοῦ, ὣς τοὺς ἀμφὶ λύκοι κρατερώνυχες ἠδὲ λέοντες, σαῖνον· τοὶ δʼ ἔδεισαν, ἐπεὶ ἴδον αἰνὰ πέλωρα. φάρμακα λύγρʼ, ἵνα πάγχυ λαθοίατο πατρίδος αἴης. ἐκ νυκτῶν δʼ ἄνεμοι χαλεποί, δηλήματα νηῶν, γίγνονται· πῇ κέν τις ὑπεκφύγοι αἰπὺν ὄλεθρον, ἤν πως ἐξαπίνης ἔλθῃ ἀνέμοιο θύελλα, ἢ Νότου ἢ Ζεφύροιο δυσαέος, οἵ τε μάλιστα, ἦμος δὲ τρίχα νυκτὸς ἔην, μετὰ δʼ ἄστρα βεβήκει, ὦρσεν ἔπι ζαῆν ἄνεμον νεφεληγερέτα Ζεὺς, λαίλαπι θεσπεσίῃ, σὺν δὲ νεφέεσσι κάλυψε, γίγνετʼ ἔπειτʼ ἀνέμων εἰ μὴ Εὖρός τε Νότος τε. οἱ δʼ ἄρα μοι γλυκὺν ὕπνον ἐπὶ βλεφάροισιν ἔχευαν. Ζεῦ πάτερ ἠδʼ ἄλλοι μάκαρες θεοὶ αἰὲν ἐόντες, ἦ με μάλʼ εἰς ἄτην κοιμήσατε νηλέι ὕπνῳ. ὠκέα δʼ Ἠελίῳ Ὑπερίονι ἄγγελος ἦλθε, αὐτίκα δʼ ἀθανάτοισι μετηύδα χωόμενος κῆρ·, τῖσαι δὴ ἑτάρους Λαερτιάδεω Ὀδυσῆος, οἵ μευ βοῦς ἔκτειναν ὑπέρβιον, ᾗσιν ἐγώ γε, ἠδʼ ὁπότʼ ἂψ ἐπὶ γαῖαν ἀπʼ οὐρανόθεν προτραποίμην. εἰ δέ μοι οὐ τίσουσι βοῶν ἐπιεικέʼ ἀμοιβήν, δύσομαι εἰς Ἀίδαο καὶ ἐν νεκύεσσι φαείνω. τὸν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς·, καὶ θνητοῖσι βροτοῖσιν ἐπὶ ζείδωρον ἄρουραν·, τῶν δέ κʼ ἐγὼ τάχα νῆα θοὴν ἀργῆτι κεραυνῷ, τυτθὰ βαλὼν κεάσαιμι μέσῳ ἐνὶ οἴνοπι πόντῳ. ταῦτα δʼ ἐγὼν ἤκουσα Καλυψοῦς ἠυκόμοιο·, νίζε δʼ ἄρʼ ἆσσον ἰοῦσα ἄναχθʼ ἑόν· αὐτίκα δʼ ἔγνω
1.1 BOOK 1 Tell me, Muse, about the wily man who wandered long and far after he sacked the sacred citadel of Troy. He saw the cities and knew the minds of many men, but suffered at sea many sorrows in his heart, "
1.5
truggling for his life and comrades return home. But he didnt save his comrades, much though he wanted to, for by their own recklessness they perished, childish fools, who devoured the cattle of the Sun, Hyperion, who then deprived them of their homecoming day.", 6.25 “Nausicaa, why did your mother bear you, careless one? Your glittering clothes lie neglected, but your wedding is nigh, so you must wear fine clothes yourself and provide them to those who attend you. For, from these things, good credit rises up for you, " 6.30 among men, and your father and lady mother rejoice. So lets go do laundry as soon as dawn appears, and Ill come along with you as workmate, so you can get ready very quickly, since you wont be a maiden much longer. For already, throughout all Phaeacian districts,", 6.35 nobles woo you, since their race is yours, too. But come, urge your famous father early in the morning to ready mules and wagon, to take girdles, robes and glittering fabrics. And, going this way is much better for you than on foot, " 6.40 ince the washing places are quite far from the city. So saying, bright-eyed Athena departed for Olympus, where they say the gods abode is firm forever. It is not shaken by winds or ever wet by rain, and snow does not come near it, rather, cloudless clear air", "
8.465
Would Heras loud-thundering husband Zeus now make it so, that I go home and see homecoming day, Id pray to you then, even there, as to a goddess, always, every day, for you, my girl, have saved me!” He spoke and sat on a chair beside king Alcinous.", " 10.75 Go, since youve come here most hated by immortals! “So saying, he sent me, groaning heavily, from his house. We sailed on from there with grief in our hearts, and my mens spirit was afflicted by painful rowing for our foolishness, since a convoy no longer appeared.", " 10.125 While they were destroying them in the very deep harbor I drew my sharp sword from beside my thigh and with it cut away my cyan-prowed ships cable. At once I urged and bid my comrades lay on the oar handles, so wed get out of danger,", 10.130 and they all tossed up the sea in fear of destruction. My ship gladly fled the overhanging rocks to the sea, but the others were all destroyed together where they were. We sailed on from there with grief in our hearts at the loss of dear comrades, glad to have escaped death.
10.135
We reached the island of Aeaea, and there lived the dread goddess with human speech, fair-haired Circe, sister of malign Aeetes. Both were born of Helios, who brings light to mortals, and of their mother Perses, whom Oceanus bore as his daughter. 10.140 There, we headed with our ship down to the beach in silence, into a ship-sheltering harbor, and some god led the way. We got out then and lay there for two days and two nights, eating our hearts in pain and exhaustion. But when fair-haired Dawn brought the third day on, 10.215 instead, and fawned over them wagging their long tails. As when dogs fawn about their master coming from a feast, for he always carries tidbits to please their appetite, so the strong-clawed wolves and lions fawned about them, but they were afraid when they saw the dread monsters. " 12.290 hatter ships despite the lord gods will? So, yes, lets yield now to black night, stay by our swift ship, and make ourselves supper, then go on board at dawn and sail upon the wide sea. “So said Eurylochus, and the rest of my comrades assented.", "
12.295
Right then I knew that a divinity intended evil, and, voicing winged words, I said to him: Eurylochus, you can surely force me, one man as I am, but come, all of you, and swear a mighty oath to me, that if we find some herd of cattle or great flock of sheep,", " 12.315 both land and sea, as night rushed from heaven. When early-born rose-fingered Dawn appeared, we brought our ship to safety dragging her into a hollow cave where there were nymphs seats and dancing places. Right then I held an assembly and said among them all:", "
12.325
Then a whole month South Wind blew incessantly, nor did any other of the winds arise then, except for South and East. As long as they had food and red wine, they kept away from the cattle, eager for life, but when all the ships provisions were consumed,", "
12.370
and I cried out, wailing, to the gods immortal: Father Zeus, and other blessed gods who are forever, with ruthless sleep you very surely lulled me to confusion, while my comrades who stayed contrived a monstrous deed. “A messenger came quickly to the sun, Hyperion,", " 12.375 long-robed Lampetia, who told him that wed killed his cattle. Enraged at heart, he said at once to the immortals: Father Zeus, and other blessed gods who are forever, make the comrades of Laertiades Odysseus pay a price, who killed my cattle wantonly, the cattle in whom", " 12.380 I delighted, when I went to starry heaven and when Id turn back again from heaven to the earth. Unless they pay me fitting compensation for my cattle, Ill go down to the house of Hades and shine among the dead! “Cloud-gatherer Zeus said to him in reply:", " 12.385 Yes, Helios, keep shining among immortals and mortal men upon grain-giving farmland, and Ill strike their ship soon with white lightning and shatter it into small pieces in the midst of the wine-dark sea. “I heard this from fair-haired Calypso,", 12.390 who said she heard it herself from runner Hermes. “Then after I came down to the ship and sea, I went up to and reproached one and another, but we could find no remedy. The cattled had already died. Then the gods soon showed them portents.
6. Homeric Hymns, To Aphrodite, 20-203, 256-263 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Narration • narration • narrators, Aeneid • narrators, rival, Venus

 Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 104, 171; Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 25; Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 266

91 Anchises, who said: “Lady queen, may bli, 92 Be on you whether you are Artemi, 93 Or golden Aphrodite or, maybe, 94 Noble Themis or bright-eyed Athene, 95 Or Leto? Does a Grace, p’raps, come to me? 96 (They’re called immortal, seen in company, 97 With gods). Or else a Nymph, who’s seen around, 98 The pleasant woods, or one, perhaps, who’s found, 99 Upon this lovely mountain way up high, 100 Or in streams’ springs or grassy meadows? I 101 Will build a shrine to you, seen far away, 102 Upon a peak, and on it I will lay, 103 In every season some rich offering. 104 Be gracious, granting that all men may sing, 105 of my prestige in Troy, my progeny, 106 All strong forever after. As for me, 107 May I live long in wealth.” Then in reply, 108 The child of Zeus addressed him and said: “I, 109 Am no goddess, Anchises, most sublime, 110 of earth-born ones. Why do you think that I’m, ...
7. Homeric Hymns, To Apollo And The Muses, 1-50, 146-176 (8th cent. BCE - 8th cent. BCE)
 Tagged with subjects: • Narration • choreuts (dancers), narrators of, and actors in myth • narration • narrator, narratorial role

 Found in books: Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 23, 24; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 67; Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 220; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 146

1 Apollo, the Far-Shooter, I’ll recall,Length: 81, dtype: string 2 Whom all gods tremble at as through the hall, 3 of Zeus he goes, and from their seats they spring, 4 As he draws near, his bright bow lengthening. 5 Leto alone by Thunderer Zeus will stay, 6 Unstring his bow and put his darts away. 7 From his broad frame she takes the archery, 8 In hand and on a golden hanger she, 9 Drapes it against a pillar in the hall,
10
Where Zeus, her father, lives, and then she fall,
11
To guiding him to sit. Then Father Zeu,
12
Greets his dear son and gives him nectar-juice,
13
In a gold cup. The other gods then place,
14
Him on a seat there. Full of queenly grace,
15
Leto rejoices in her son’s great might,
16
And skill in archery. Blest one, delight,
17
In both your glorious children – Artemi,
18
The huntress and the Lord Apollo, thi,
19
In rocky Delos, in Ortygia that. 20 You bore Apollo as you rested at, 21 The lengthy Cynthian hill, hard by a tree, 22 of palm at Inopus’ streams. How shall I be, 23 Your bard when you’re so fit in every way, 24 To be extolled? For every form of lay, 25 Is yours, on isles and on the rocky mainland where, 26 Calves graze. All mountain-peaks high in the air, 27 And lofty headlands, streams that to the sea, 28 Flow out, shores, ports, all give you jollity. 29 Shall I sing of how Leto gave you birth, 30 A source of joy to every man on earth, 31 As she took rest upon that rocky isle, 32 of Delos on Mt. Cynthus. All this while, 33 Dark waves on either side drive to the strand, 34 Pressed by shrill winds, whence you assumed command, 35 Over all men. To Crete and Athens town, 36 Aegina and Euboea whose renown, 37 Is in her ships, Aegae, Peiresiae, 38 And Peparethos, with the sea nearby, 39 Athos and Pelion’s towering heights, Samos, 40 Ida’s dark hills, Phocaea and Scyros, 41 Autocane’s high slope, Imbros, so fair, 42 Scorched Lemnos, wealthy Lesbos (who lives there, 43 But Macar, son of Aeolus?), and Chios, 44 The wealthiest of the islands, and Claros, 45 Which gleams, and craggy Mimas, Coryco, 46 With her high hills and water-fed Samos, 47 Aesagea’s steep slope and Mycale, 48 With her sheer heights, Miletos, Cos, where be, 49 The Meropoi, steep Cnidos, Carpatho, 50 That’s racked by winds, and Paros and Naxo,

146
No longer struggling, you loosed them all.
147
Then to the goddesses immediately,
148
He spoke: ‘The lyre and the bow by me,
149
Shall be esteemed. To men I shall declare,
150
Zeus’s unfailing will.” Then here and there,
151
The long-haired Phoebus, the Far-Shooter, went,
152
Upon the wide earth, and astonishment,
153
Struck all the goddesses. All Delos shone,
154
With gold from that time, as we see upon,
155
A mountain-top wild blooms. Far-Shooter, Lord,
156
You walked on craggy Cynthus or abroad,
157
You wandered in the islands. Wooded brush,
158
And shrines you have a-plenty. Streams that gush,
159
To sea, high crags and lofty mountains, too –,
160
All these are dear to you. But, Phoebus, you,
161
Most joy in Delos, for across the sea,
162
Long-robed Ionians come with obsequie,
163
To you with their shy wives and children. They,
164
With boxing, dancing, singing make you gay,
165
Each time they gather. You might well believe,
166
Them ageless and godlike should you perceive,
167
Them then. You’d see their graces and you’d stare,
168
At them and their well-girded wives and their,
169
Swift ships and massive wealth. There is, beside,
170
A wondrous thing that never will subside -,
171
The girls of Delos, maidens who attend,
172
To the Far-Shooter; praise to him they send,
173
And then to Leto and to Artemis,
174
She who delights in arrows; after thi,
175
They sing of their forebears and fascinate,
176
The tribes of men, and they can imitate,
8. Herodotus, Histories, 1.199, 2.3.2 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Emotional restraint, of narrators • narrator • narrator, biographic • narrator, historiographic

 Found in books: Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 70; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 354, 355

1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus .
2.3.2
Now, such stories as I heard about the gods I am not ready to relate, except their names, for I believe that all men are equally knowledgeable about them; and I shall say about them what I am constrained to say by the course of my history.
9. Aristotle, Rhetoric, 1416b16-1417b20 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Narrative/Narration Passim, In forensic oratory • narration

 Found in books: Fortenbaugh, Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric (2006) 394; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 215

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10. Callimachus, Hymn To Apollo, 105-113 (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Hypsipyle, as male narrator • narrators, Aeneid

 Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 127; Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 175

105 Spare Envy privily in the ear of Apollo: "I admire not the poet who singeth not things for number as the sea." Apollon spurned Envy with his foot and spake thus: "Great is the stream of the Assyrian river, but much filth of earth and much refuse it carries on its waters. And not of every water do the Melissae carry to Deo, but of the trickling stream that springs from a holy fountain, pure and undefiled, the very crown of waters." Hail, O Lord, but Blame Momos — let him go where Envy dwells!END,
11. Apollonius of Rhodes, Argonautica, 1.1-1.2, 1.24, 1.26-1.31, 1.59, 1.71-1.74, 1.122-1.123, 1.135, 1.142, 1.153-1.155, 4.983-4.986, 4.1198-4.1200 (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Odysseus, narrator • authority, narrators • narration • narrator, narratorial role

 Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 137; Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 234, 235; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 146; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 45, 46, 47, 48, 49, 50, 51, 63, 80, 106

1.1 <, 1.71 εἵπετο δʼ Εὐρυτίων τε καὶ ἀλκήεις Ἐρυβώτης, <, 1.122 οὐδὲ μὲν οὐδὲ βίην κρατερόφρονος Ἡρακλῆος <, μνήσομαι, οἳ Πόντοιο κατὰ στόμα καὶ διὰ πέτρας <, Καλλιόπη Θρήικι φατίζεται εὐνηθεῖσα <, αὐτὰρ τόνγʼ ἐνέπουσιν ἀτειρέας οὔρεσι πέτρας <, θέλξαι ἀοιδάων ἐνοπῇ ποταμῶν τε ῥέεθρα. <, φηγοὶ δʼ ἀγριάδες, κείνης ἔτι σήματα μολπῆς, <, ἀκτῆς Θρηικίης Ζώνης ἔπι τηλεθόωσαι <, ἑξείης στιχόωσιν ἐπήτριμοι, ἃς ὅγʼ ἐπιπρὸ <, θελγομένας φόρμιγγι κατήγαγε Πιερίηθεν. <, Καινέα γὰρ ζῶόν περ ἔτι κλείουσιν ἀοιδοὶ <, υἷες ὁ μὲν Τελέοντος, ὁ δʼ Ἴρου Ἀκτορίδαο· <, ἤτοι ὁ μὲν Τελέοντος ἐυκλειὴς Ἐρυβώτης, <, Ἴρου δʼ Εὐρυτίων. σὺν καὶ τρίτος ἦεν Ὀιλεύς, <, πευθόμεθʼ Αἰσονίδαο λιλαιομένου ἀθερίξαι. <, Ναύβολος αὖ Λέρνου· Λέρνον γε μὲν ἴδμεν ἐόντα <, οὐ μὲν ὅγʼ ἦεν Ἄβαντος ἐτήτυμον, ἀλλά μιν αὐτὸς <, ἀμφότεροι· Λυγκεὺς δὲ καὶ ὀξυτάτοις ἐκέκαστο <, ὄμμασιν, εἰ ἐτεόν γε πέλει κλέος, ἀνέρα κεῖνον <, ῥηιδίως καὶ νέρθε κατὰ χθονὸς αὐγάζεσθαι. <, ἀμφιλαφὴς πίειρα Κεραυνίῃ εἰν ἁλὶ νῆσος, <, ᾗ ὕπο δὴ κεῖσθαι δρέπανον φάτις--ἵλατε Μοῦσαι, <, οὐκ ἐθέλων ἐνέπω προτέρων ἔπος--ᾧ ἀπὸ πατρὸς <, μήδεα νηλειῶς ἔταμεν Κρόνος· οἱ δέ ἑ Δηοῦς <, οἰόθεν οἶαι ἄειδον ἑλισσόμεναι περὶ κύκλον, <, Ἥρη, σεῖο ἕκητι· σὺ γὰρ καὶ ἐπὶ φρεσὶ θῆκας <, Ἀρήτῃ, πυκινὸν φάσθαι ἔπος Ἀλκινόοιο. <
1.1 Beginning with thee, O Phoebus, I will recount the famous deeds of men of old, who, at the behest of King Pelias, down through the mouth of Pontus and between the Cyanean rocks, sped well-benched Argo in quest of the Golden Fleece. "
1.71
Eurytion followed and strong Eribotes, one the son of Teleon, the other of Irus, Actors son; the son of Teleon renowned Eribotes, and of Irus Eurytion. A third with them was Oileus, peerless in courage and well skilled to attack the flying foe, when they break their ranks.", "

1.122
Nor do we learn that Heracles of the mighty heart disregarded the eager summons of Aesons son. But when he heard a report of the heroes gathering and had reached Lyrceian Argos from Arcadia by the road along which he carried the boar alive that fed in the thickets of Lampeia, near the vast Erymanthian swamp, the boar bound with chains he put down from his huge shoulders at the entrance to the market-place of Mycenae; and himself of his own will set out against the purpose of Eurystheus; and with him went Hylas, a brave comrade, in the flower of youth, to bear his arrows and to guard his bow.",
12. Diodorus Siculus, Historical Library, 3.38-3.48, 3.39.5, 3.40.2-3.40.3 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • narrator, overt

 Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 98, 101; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 98, 101

"
3.38
But now that we have examined with sufficient care Ethiopia and the Trogodyte country and the territory adjoining them, as far as the region which is uninhabited because of the excessive heat, and, beside these, the coast of the Red Sea and the Atlantic deep which stretches towards the south, we shall give an account of the part which still remains âx80x94 and Irefer to the Arabian Gulf âx80x94 drawing in part upon the royal records preserved in Alexandria, and in part upon what we have learned from men who have seen it with their own eyes.For this section of the inhabited world and that about the British Isles and the far north have by no means come to be included in the common knowledge of men. But as for the parts of the inhabited world which lie to the far north and border on the area which is uninhabited because of the cold, we shall discuss them when we record the deeds of Gaius Caesar;for he it was who extended the Roman Empire the farthest into those parts and brought it about that all the area which had formerly been unknown came to be included in a narrative of history;
3.39.5 However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue. " 3.39 In the course of the journey, then, from the city of Arsinoê along the right mainland, in many places numerous streams, which have a bitter salty taste, drop from the cliffs into the sea. And after a man has passed these waters, above a great plain there towers a mountain whose colour is like ruddle and blinds the sight of any who gaze steadfastly upon it for some time. Moreover, at the edge of the skirts of the mountain there lies a harbour, known as Aphroditês Harbour, which has a winding entrance.Above this harbour are situated three islands, two of which abound in olive trees and are thickly shaded, while one falls short of the other two in respect of the number of these trees but contains a multitude of the birds called meleagrides.Next there is a very large gulf which is called Acathartus, and by it is an exceedingly long peninsula, over the narrow neck of which men transport their ships to the opposite sea.And as a man coasts along these regions he comes to an island which lies at a distance out in the open sea and stretches for a length of eighty stades; the name of it is Ophiodes and it was formerly full of fearful serpents of every variety, which was in fact the reason why it received this name, but in later times the kings at Alexandria have laboured so diligently on the reclaiming of it that not one of the animals which were formerly there is any longer to be seen on the island.However, we should not pass over the reason why the kings showed diligence in the reclamation of the island. For there is found on it the topaz, as it is called, which is a pleasing transparent stone, similar to glass, and of a marvellous golden hue.Consequently no unauthorized person may set foot upon the island and it is closely guarded, every man who has approached it being put to death by the guards who are stationed there. And the latter are few in number and lead a miserable existence. For in order to prevent any stone being stolen, not a single boat is left on the island; furthermore, any who sail by pass along it at a distance because of their fear of the king; and the provisions which are brought to it are quickly exhausted and there are absolutely no other provisions in the land.Consequently, whenever only a little food is left, all the inhabitants of the village sit down and await the arrival of the ship of those who are bringing the provisions, and when these are delayed they are reduced to their last hopes.And the stone we have mentioned, being found in the rock, is not discernible during the day because of the stifling heat, since it is overcome by the brilliance of the sun, but when night falls it shines in the dark and is visible from afar, in whatever place it may be.The guards on the island divide these places by lot among themselves and stand watch over them, and when the stone shines they put around it, to mark the place, a vessel corresponding in size to the chunk of stone which gives out the light; and when day comes and they go their rounds they cut out the area which has been so marked and turn it over to men who are able by reason of their craftsmanship to polish it properly. ",
3.40.2
From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; <, 3.40.3 for the mainland appears to be low as seen from the sea, no elevation rising above it, and the sea, which runs to shoals, is found to have a depth of no more than three fathoms, while in colour it is altogether green. The reason for this is, they say, not because the water is naturally of that colour, but because of the mass of seaweed and tangle which shows from under water. " 3.40 After sailing past these regions one finds that the coast is inhabited by many nations of Ichthyophagi and many nomadic Trogodytes. Then there appear mountains of all manner of peculiarities until one comes to the Harbour of Soteria, as it is called, which gained this name from the first Greek sailors who found safety there.From this region onwards the gulf begins to become contracted and to curve toward Arabia. And here it is found that the nature of the country and of the sea has altered by reason of the peculiar characteristic of the region; 3.41 The voyage along the coast, as one leaves these regions, from Ptolemaïs as far as the Promontories of the Tauri we have already mentioned, when we told of Ptolemys hunting of the elephants; and from the Tauri the coast swings to the east, and at the time of the summer solstice the shadows fall to the south, opposite to what is true with us, at about the second hour of the day.The country also has rivers, which flow from the Psebaean mountains, as they are called. Moreover, it is checkered by great plains as well, which bear mallows, cress, and palms, all of unbelievable size; and it also brings forth fruits of every description, which have an insipid taste and are unknown among us.That part which stretches towards the interior is full of elephants and wild bulls and lions and many other powerful wild beasts of every description. The passage by sea is broken up by islands which, though they bear no cultivated fruit, support varieties of birds which are peculiar to them and marvellous to look upon.After this place the sea is quite deep and produces all kinds of sea-monsters of astonishing size, which, however, offer no harm to men unless one by accident falls upon their back-fins; for they are unable to pursue the sailors, since when they rise from the sea their eyes are blinded by the brilliance of the sun. These, then, are the farthest known parts of the Trogodyte country, and are circumscribed by the ranges which go by the name of Psebaean. ", 3.42 But we shall now take up the other side, namely, the opposite shore which forms the coast of Arabia, and shall describe it, beginning with the innermost recess. This bears the name Poseideion, since an altar was erected here to Poseidon Pelagius by that Ariston who was dispatched by Ptolemy to investigate the coast of Arabia as far as the ocean.Directly after the innermost recess is a region along the sea which is especially honoured by the natives because of the advantage which accrues from it to them. It is called the Palm-grove and contains a multitude of trees of this kind which are exceedingly fruitful and contribute in an unusual degree to enjoyment and luxury. 3.43 The coast which comes next was originally inhabited by the Maranitae, and then by the Garindanes who were their neighbours. The latter secured the country somewhat in this fashion: In the above-mentioned Palm-grove a festival was celebrated every four years, to which the neighbouring peoples thronged from all sides, both to sacrifice to the gods of the sacred precinct hecatombs of well-fed camels and also to carry back to their native lands some of the water of this place, since the tradition prevailed that this drink gave health to such as partook of it.When for these reasons, then, the Maranitae gathered to the festival, the Garindanes, putting to the sword those who had been left behind in the country, and lying in ambush for those who were returning from the festival, utterly destroyed the tribe, and after stripping the country of its inhabitants they divided among themselves the plains, which were fruitful and supplied abundant pasture for their herds and flocks.This coast has few harbours and is divided by many large mountains, by reason of which it shows every shade of colour and affords a marvellous spectacle to those who sail past it.After one has sailed past this country the Laeanites Gulf comes next, about which are many inhabited villages of Arabs who are known as Nabataeans. This tribe occupies a large part of the coast and not a little of the country which stretches inland, and it has a people numerous beyond telling and flocks and herds in multitude beyond belief.Now in ancient times these men observed justice and were content with the food which they received from their flocks, but later, after the kings in Alexandria had made the ways of the sea navigable for the merchants, these Arabs not only attacked the shipwrecked, but fitting out pirate ships preyed upon the voyagers, imitating in their practices the savage and lawless ways of the Tauri of the Pontus; some time afterward, however, they were caught on the high seas by some quadriremes and punished as they deserved.Beyond these regions there is a level and well-watered stretch of land which produces, by reason of springs which flow through its whole extent, dogs-tooth grass, lucerne, and lotus as tall as a man. And because of the abundance and excellent quality of the pasturage, not only does it support every manner of flocks and herds in multitude beyond telling, but also wild camels, deer, and gazelles.And against the multitude of animals which are nourished in that place there gather in from the desert bands of lions and wolves and leopards, against which the herdsmen must perforce battle both day and night to protect their charges; and in this way the lands good fortune becomes a cause of misfortune for its inhabitants, seeing that it is generally Natures way to dispense to men along with good things what is hurtful as well. ", 3.44 Next after these plains as one skirts the coast comes a gulf of extraordinary nature. It runs, namely, to a point deep into the land, extends in length a distance of some five hundred stades, and shut in as it is by crags which are of wondrous size, its mouth is winding and hard to get out of; for a rock which extends into the sea obstructs its entrance and so it is impossible for a ship either to sail into or out of the gulf.Furthermore, at times when the current rushes in and there are frequent shiftings of the winds, the surf, beating upon the rocky beach, roars and rages all about the projecting rock. The inhabitants of the land about the gulf, who are known as Banizomenes, find their food by hunting the land animals and eating their meat. And a temple has been set up there, which is very holy and exceedingly revered by all Arabians.Next there are three islands which lie off the coast just described and provide numerous harbours. The first of these, history relates, is sacred to Isis and is uninhabited, and on it are stone foundations of ancient dwellings and stelae which are inscribed with letters in a barbarian tongue; the other two islands are likewise uninhabited and all three are covered thick with olive trees which differ from those we have.Beyond these islands there extends for about athousand stades a coast which is precipitous and difficult for ships to sail past; for there is neither harbour beneath the cliffs nor roadstead where sailors may anchor, and no natural breakwater which affords shelter in emergency for mariners in distress. And parallel to the coast here runs a mountain range at whose summit are rocks which are sheer and of a terrifying height, and at its base are sharp undersea ledges in many places and behind them are ravines which are eaten away underneath and turn this way and that.And since these ravines are connected by passages with one another and the sea is deep, the surf, as it at one time rushes in and at another time retreats, gives forth a sound resembling a mighty crash of thunder. At one place the surf, as it breaks upon huge rocks, rocks leaps on high and causes an astonishing mass of foam, at another it is swallowed up within the caverns and creates such a terrifying agitation of the waters that men who unwittingly draw near these places are so frightened that they die, as it were, a first death.This coast, then, is inhabited by Arabs who are called Thamudeni; but the coast next to it is bounded by a very large gulf, off which lie scattered islands which are in appearance very much like the islands called the Echinades. After this coast there come sand dunes, of infinite extent in both length and width and black in colour.Beyond them a neck of land is to be seen and a harbour, the fairest of any which have come to be included in history, called Charmuthas. For behind an extraordinary natural breakwater which slants towards the west there lies a gulf which not only is marvellous in its form but far surpasses all others in the advantages it offers; for a thickly wooded mountain stretches along it, enclosing it on all sides in a ring onehundred stades long; its entrance is two plethra wide, and it provides a harbour undisturbed by the waves sufficient for two thousand vessels.Furthermore, it is exceptionally well supplied with water, since a river, larger than ordinary, empties into it, and it contains in its centre an island which is abundantly watered and capable of supporting gardens. In general, it resembles most closely the harbour of Carthage, which is known as Cothon, of the advantages of which we shall endeavour to give a detailed discussion in connection with the appropriate time. And a multitude of fish gather from the open sea into the harbour both because of the calm which prevails there and because of the sweetness of the waters which flow into it. , 3.45 After these places, as a man skirts the coast, five mountains rise on high separated one from another, and their peaks taper into breast-shaped tips of stone which give them an appearance like that of the pyramids of Egypt.Then comes a circular gulf guarded on every side by great promontories, and midway on a line drawn across it rises a trapezium-shaped hill on which three temples, remarkable for their height, have been erected to gods, which indeed are unknown to the Greeks, but are accorded unusual honour by the natives.After this there is a stretch of dank coast, traversed at intervals by streams of sweet water from springs; on it there is a mountain which bears the name Chabinus and is heavily covered with thickets of every kind of tree. The land which adjoins the mountainous country is inhabited by the Arabs known as Debae.They are breeders of camels and make use of the services of this animal in connection with the most important needs of their life; for instance, they fight against their enemies from their backs, employ them for the conveyance of their wares and thus easily accomplish all their business, drink their milk and in this way get their food from them, and traverse their entire country riding upon their racing camels.And down the centre of their country runs a river which carries down such an amount of what is gold dust to all appearance that the mud glitters all over as it is carried out at its mouth. The natives of the region are entirely without experience in the working of the gold, but they are hospitable to strangers, not, however, to everyone who arrives among them, but only to Boeotians and Peloponnesians, the reason for this being the ancient friendship shown by Heracles for the tribe, a friendship which, they relate, has come down to them in the form of a myth as a heritage from their ancestors.The land which comes next is inhabited by Alilaei and Gasandi, Arab peoples, and is not fiery hot, like the neighbouring territories, but is often overspread by mild and thick clouds, from which come heavy showers and timely storms that make the summer season temperate. The land produces everything and is exceptionally fertile, but it does not receive the cultivation of which it would admit because of the lack of experience of the folk.Gold they discover in underground galleries which have been formed by nature and gather in abundance not that which has been fused into a mass out of gold-dust, but the virgin gold, which is called, from its condition when found, "unfired" gold. And as for size the smallest nugget found is about as large as the stone offruit, and the largest not much smaller than a royal nut.This gold they wear about both their wrists and necks, perforating it and alternating it with transparent stones. And since this precious metal abounds in their land, whereas there is a scarcity of copper and iron, they exchange it with merchants for equal parts of the latter wares. , 3.46 Beyond this people are the Carbae, as they are called, and beyond these the Sabaeans, who are the most numerous of the tribes of the Arabians. They inhabit that part of the country known as Arabia the Blest, which produces most of the things which are held dear among us and nurtures flocks and herds of every kind in multitude beyond telling. And a natural sweet odour pervades the entire land because practically all the things which excel in fragrance grow there unceasingly.Along the coast, for instance, grow balsam, as called, and cassia and a certain other herb possessing a nature peculiar to itself; for when fresh it is most pleasing and delightful to the eye, but when kept for a time it suddenly fades to nothing.And throughout the interior of land there are thick forests, in which are great trees which yield frankincense and myrrh, as well as palms and reeds, cinnamon trees and every other kind which possesses a sweet odour as these have; for it is impossible to enumerate both the peculiar properties and natures of each one severally because of the great volume and the exceptional richness of the fragrance as it is gathered from each and all.For a divine thing and beyond the power of words to describe seems the fragrance which greets the nostrils and stirs the senses of everyone. Indeed, even though those who sail along this coast may be far from the land, that does not deprive them of a portion of the enjoyment which this fragrance affords; for in the summer season, when the wind is blowing off shore, one finds that the sweet odours exhaled by the myrrh-bearing and other aromatic trees penetrate to the near-by parts of the sea; and the reason is that the essence of the sweet-smelling herbs is not, as with us, kept laid away until it has become old and stale, but its potency is in the full bloom of its strength and fresh, and penetrates to the most delicate parts of the sense of smell.And since the breeze carries the emanation of the most fragrant plants, to the voyagers who approach the coast there is wafted a blending of perfumes, delightful and potent, and healthful withal and exotic, composed as it is of the best of them, seeing that the product of the trees has not been minced into bits and so has exhaled its own special strength, nor yet lies stored away in vessels made of a different substance, but taken at the very prime of its freshness and while its divine nature keeps the shoot pure and undefiled. Consequently those who partake of the unique fragrance feel that they are enjoying the ambrosia of which the myths relate, being unable, because of the superlative sweetness of the perfume, to find any other name that would be fitting and worthy of it. , " 3.47 Nevertheless, fortune has not invested the inhabitants of this land with a felicity which is perfect and leaves no room for envy, but with such great gifts she has coupled what is harmful and may serve as a warning to such men as are wont to despise the gods because of the unbroken succession of their blessings.For in the most fragrant forests is a multitude of snakes, the colour of which is dark-red, their length a span, and their bites altogether incurable; they bite by leaping upon their victim, and as they spring on high they leave a stain of blood upon his skin.And there is also something peculiar to the natives which happens in the case of those whose bodies have become weakened by a protracted illness. For when the body has become permeated by an undiluted and pungent substance and the combination of foreign bodies settles in a porous area, an enfeebled condition ensues which is difficult to cure: consequently at the side of men afflicted in this way they burn asphalt and the beard of a goat, combatting the excessively sweet odour by that from substances of the opposite nature. Indeed the good, when it is measured out in respect of quantity and order, is for human beings an aid and delight, but when it fails of due proportion and proper time the gift which it bestows is unprofitable.The chief city of this tribe is called by them Sabae and is built upon a mountain. The kings of this city succeed to the throne by descent and the people accord to them honours mingled with good and ill. For though they have the appearance of leading a happy life, in that they impose commands upon all and are not accountable for their deeds, yet they are considered unfortunate, inasmuch as it is unlawful for them ever to leave the palace, and if they do so they are stoned to death, in accordance with a certain ancient oracle, by the common crowd.This tribe surpasses not only the neighbouring Arabs but also all other men in wealth and in their several extravagancies besides. For in the exchange and sale of their wares they, of all men who carry on trade for the sake of the silver they receive in exchange, obtain the highest price in return for things of the smallest weight.Consequently, since they have never for ages suffered the ravages of war because of their secluded position, and since an abundance of both gold and silver abounds in the country, especially in Sabae, where the royal palace is situated, they have embossed goblets of every description, made of silver and gold, couches and tripods with silver feet, and every other furnishing of incredible costliness, and halls encircled by large columns, some of them gilded, and others having silver figures on the capitals.Their ceilings and doors they have partitioned by means of panels and coffers made of gold, set with precious stones and placed close together, and have thus made the structure of their houses in every part marvellous for its costliness; for some parts they have constructed of silver and gold, others of ivory and that most showy precious stones or of whatever else men esteem most highly.For the fact is that these people have enjoyed their felicity unshaken since ages past because they have been entire strangers to those whose own covetousness leads them to feel that another mans wealth is their own godsend. The sea in these parts looks to be white in colour, so that the beholder marvels at the surprising phenomenon and at the same time seeks for its cause.And there are prosperous islands near by, containing unwalled cities, all the herds of which are white in colour, while no female has any horn whatsoever. These islands are visited by sailors from every part and especially from Potana, the city which Alexander founded on the Indus river, when he wished to have a naval station on the shore of the ocean. Now as regards Arabia the Blest and its inhabitants we shall be satisfied with what has been said. ", 3.48 But we must not omit to mention the strange phenomena which are seen in the heavens in these regions. The most marvellous is that which, according to accounts we have, has to do with the constellation of the Great Bear and occasions the greatest perplexity among navigators. What they relate is that, beginning with the month which the Athenians call Maemacterion, not one of the seven stars of the Great Bear is seen until the first watch, in Poseideon none until second, and in the following months they gradually drop out of the sight of navigators.As for the other heavenly bodies, the planets, as they are called, are, in the case of some, larger than they appear with us, and in the case of others their risings and settings are also not the same; and the sun does not, as with us, send forth its light shortly in advance of its actual rising, but while the darkness of night still continues, it suddenly and contrary to all expectation appears and sends forth its light.Because of this there is no daylight in those regions before the sun has become visible, and when out of the midst of the sea, as they say, it comes into view, it resembles a fiery red ball of charcoal which discharges huge sparks, and its shape does not look like a cone, as is the impression we have of it, but it has the shape of a column which has the appearance of being slightly thicker at the top; and furthermore it does not shine or send out rays before the first hour, appearing as a fire that gives forth no light in the darkness; but at the beginning of the second hour it takes on the form of a round shield and sends forth a light which is exceptionally bright and fiery.But at its setting the opposite manifestations take place with respect to it; for it seems to observers to be lighting up the whole universe with a strange kind of ray for not less than two or, as Agatharchides of Cnidus has recorded, for three hours. And in the opinion of the natives this is the most pleasant period, when the heat is steadily lessening because of the setting of the sun.As regards the winds, the west, the south-west, also the north-west and the east blow as in the other parts of the world; but in Ethiopia the south winds neither blow nor are known at all, although in the Trogodyte country and Arabia they so exceptionally hot that they set the forests on fire and cause the bodies of those who take refuge in the shade of their huts to collapse through weakness. The north wind, however, may justly be considered the most favourable of all, since it reaches into every region of the inhabited earth and is ever cool.
13. Dionysius of Halycarnassus, On Lysias, 7 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Emotional restraint, of narrators • narrator • narrator, authority of

 Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 7; Chrysanthou, Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire (2022) 23; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 8

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14. Vergil, Aeneis, 1.1, 1.12-1.22, 1.49, 1.82-1.86, 1.92-1.123, 1.302-1.304, 1.335-1.371, 1.418-1.439, 1.450-1.504, 1.544-1.545, 1.602, 1.613-1.642, 1.740-1.747, 1.754, 3.372-3.462, 4.126, 4.160-4.172, 4.223-4.237, 4.262-4.263, 4.265-4.296, 4.305-4.306, 4.333-4.336, 4.484-4.486, 4.693-4.705, 5.250-5.257, 6.20-6.37, 6.273-6.281, 6.441, 6.450-6.476, 6.771-6.776, 7.45-7.53, 7.789-7.792, 8.608-8.625, 8.630-8.728, 9.446-9.449, 10.495-10.505 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aeneas, narrator • Hypsipyle, as narrator of her own story (in Statius) • Intertextuality, of the narrator • Jupiter, as narrator • Narrative/Narration Passim, Scenic narrative/narration • Narrator-focalizer • Narrator-focalizer, Omniscient • narration • narrator • narrator, in Virgil’s Aeneid • narrator, narratorial role • narrators • narrators, Aeneid • narrators, Argonautic • narrators, Iliadic • narrators, Odyssean • narrators, internal • narrators, internal, Aeneas • narrators, internal, Apollo • narrators, relation to Jupiter • narrators, rival • narrators, rival, Venus • narrators, unreliable

 Found in books: Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 78, 79; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 41, 48, 56, 94, 96, 97, 108, 116, 117, 118, 119, 125, 126, 127, 128, 129, 130, 140, 156, 165, 166, 169, 171, 173, 174, 179, 210, 212, 214, 217, 219, 236, 242, 243, 245, 247, 249, 256, 264, 276, 284, 288; Harrison, Brill's Companion to Roman Tragedy (2015) 185, 186, 190; Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 38, 45, 244; Laemmle, Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration (2021) 235, 266, 267; Mawford and Ntanou, Ancient Memory: Remembrance and Commemoration in Graeco-Roman Literature (2021) 159; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 254; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 84, 86, 555, 556, 558, 559, 560, 577

1.1 Arma virumque cano, Troiae qui primus ab oris, 1.12 Urbs antiqua fuit, Tyrii tenuere coloni, 1.13 Karthago, Italiam contra Tiberinaque longe, 1.14 ostia, dives opum studiisque asperrima belli; 1.15 quam Iuno fertur terris magis omnibus unam, 1.17 hic currus fuit; hoc regnum dea gentibus esse, 1.18 si qua fata sit, iam tum tenditque fovetque. 1.19 Progeniem sed enim Troiano a sanguine duci, 1.20 audierat, Tyrias olim quae verteret arces; 1.21 hinc populum late regem belloque superbum, ... cum tibi sollicito secreti ad fluminis undam, ventus, et angusti rarescent claustra Pelori, impulit et teneras turbavit ianua frondes, adloquere, et celeris defer mea dicta per auras. Ardet abire fuga dulcisque relinquere terras, abstulerat, Stygioque caput damnaverat Orco. Gaudia, mortiferumque adverso in limine Bellum, maius opus moveo. tum levis ocreas electro auroque recocto, Hic Nomadum genus et discinctos Mulciber Afros,
1.1 Arms and the man I sing, who first made way,

1.12
O Muse, the causes tell! What sacrilege,
1.13
or vengeful sorrow, moved the heavenly Queen,
1.14
to thrust on dangers dark and endless toil, "
1.15
a man whose largest honor in mens eyes",
1.17
In ages gone an ancient city stood—,
1.18
Carthage, a Tyrian seat, which from afar,
1.19
made front on Italy and on the mouths, " 1.20 of Tiber s stream; its wealth and revenues", 1.21 were vast, and ruthless was its quest of war. ... 10.497 of men in straits) to wild entreaty turned, 10.498 and taunts, enkindling their faint hearts anew: 10.499 “Whither, my men! O, by your own brave deeds, " 10.500 O, by our lord Evanders happy wars,", 10.501 the proud hopes I had to make my name, 10.502 a rival glory,—think not ye can fly! 10.503 Your swords alone can carve ye the safe way, 10.504 traight through your foes. Where yonder warrior-throng, 10.505 is fiercest, thickest, there and only there,
15. Josephus Flavius, Jewish Antiquities, 12.100 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aristeas (narrator) • Letter of Aristeas, Aristeas as narrator

 Found in books: Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 230; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 15

12.100 and he that pleases may learn the particular questions in that book of Aristeus, which he wrote on this very occasion.
16. Lucan, Pharsalia, 7.698-7.699, 8.777-8.778, 8.793, 8.806-8.815 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Lucan(see Index Locorum), apostrophic narrator • narrator • nenia, and Lucan’s narrator

 Found in books: Joseph, Thunder and Lament: Lucan on the Beginnings and Ends of Epic (2022) 237, 238, 239, 240, 241, 250, 251; Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 125, 132, 151

" 7.698 Thy fated victim! There upon the field Lay all the honour of Rome; no common stream Mixed with the purple tide. And yet of all Who noble fell, one only now I sing, Thee, brave Domitius. Whenever the day Was adverse to the fortunes of thy chief Thine was the arm which vainly stayed the fight. Vanquished so oft by Caesar, now twas thine Yet free to perish. By a thousand wounds Came welcome death, nor had thy conqueror power", " 7.699 Thy fated victim! There upon the field Lay all the honour of Rome; no common stream Mixed with the purple tide. And yet of all Who noble fell, one only now I sing, Thee, brave Domitius. Whenever the day Was adverse to the fortunes of thy chief Thine was the arm which vainly stayed the fight. Vanquished so oft by Caesar, now twas thine Yet free to perish. By a thousand wounds Came welcome death, nor had thy conqueror power", "
8.777
Fell thick upon him, lost nor form divine, Nor venerated mien; and as they gazed Upon his lacerated head they marked Still on his features anger with the gods. Nor death could change his visage — for in act of striking, fierce Septimius murderous hand (Thus making worse his crime) severed the folds That swathed the face, and seized the noble head And drooping neck ere yet was fled the life: Then placed upon the bench; and with his blade", " 8.778 Fell thick upon him, lost nor form divine, Nor venerated mien; and as they gazed Upon his lacerated head they marked Still on his features anger with the gods. Nor death could change his visage — for in act of striking, fierce Septimius murderous hand (Thus making worse his crime) severed the folds That swathed the face, and seized the noble head And drooping neck ere yet was fled the life: Then placed upon the bench; and with his blade",
8.793
Might know the features of the hero slain, Seized by the locks, the dread of kings, which waved Upon his stately front, on Pharian pike The head was lifted; while almost the life Gave to the tongue its accents, and the eyes Were yet scarce glazed: that head at whose command Was peace or war, that tongue whose eloquent tones Would move assemblies, and that noble brow On which were showered the rewards of Rome. Nor to the tyrant did the sight suffice,
8.806
To prove the murder done. The perishing flesh, The tissues, and the brain he bids remove By art nefarious: the shrivelled skin Draws tight upon the bone; and poisonous juice Gives to the face its lineaments in death. Last of thy race, thou base degenerate boy, About to perish soon, and yield the throne To thine incestuous sister; while the Prince From Macedon here in consecrated vault Now rests, and ashes of the kings are closed, 8.809 To prove the murder done. The perishing flesh, The tissues, and the brain he bids remove By art nefarious: the shrivelled skin Draws tight upon the bone; and poisonous juice Gives to the face its lineaments in death. Last of thy race, thou base degenerate boy, About to perish soon, and yield the throne To thine incestuous sister; while the Prince From Macedon here in consecrated vault Now rests, and ashes of the kings are closed, " 8.810 In mighty pyramids, and lofty tombs of thine unworthy fathers mark the graves; Shall Magnus body hither and thither borne Be battered, headless, by the ocean wave? Too much it troubled thee to guard the corse Unmutilated, for his kinsmans eye To witness! Such the faith which Fortune kept With prosperous Pompeius to the end. Twas not for him in evil days some ray of light to hope for. Shattered from the height", " 8.815 In mighty pyramids, and lofty tombs of thine unworthy fathers mark the graves; Shall Magnus body hither and thither borne Be battered, headless, by the ocean wave? Too much it troubled thee to guard the corse Unmutilated, for his kinsmans eye To witness! Such the faith which Fortune kept With prosperous Pompeius to the end. Twas not for him in evil days some ray of light to hope for. Shattered from the height"
17. New Testament, John, 1.9-1.11, 1.15, 1.17, 13.23, 13.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aside (narrator’s, in John) • narration, first person • narration, levels of • narrator (narrative voice)

 Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 98, 99, 100, 103; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 332; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 301, 636

1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.15 Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓, 1.17 ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 13.23 ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς·, 13.25 ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ Κύριε, τίς ἐστιν;
1.9 The true light that enlightens everyone was coming into the world. " 1.10 He was in the world, and the world was made through him, and the world didnt recognize him.", " 1.11 He came to his own, and those who were his own didnt receive him.",
1.15
John testified about him. He cried out, saying, "This was he of whom I said, He who comes after me has surpassed me, for he was before me.",
1.17
For the law was given through Moses. Grace and truth came through Jesus Christ. "
13.23
One of his disciples, whom Jesus loved, was at the table, leaning against Jesus breast.",
13.25
He, leaning back, as he was, on Jesus breast, asked him, "Lord, who is it?"
18. New Testament, Luke, 1.1-1.4, 11.2, 16.1, 16.8-16.9, 16.13 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aristeas (narrator) • Paphnutius (main narrator Life of Aaron) • Paphnutius (main narrator Life of Onnophrius) • narration • narration, argumentative • narration, first person • narration, levels of • narration, pictorial • narrator (Aristeas, Gentile) • narrator (narrative voice)

 Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 95, 96, 103; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 332, 369; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 346, 415; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 101; van der Vliet and Dijkstra, The Coptic Life of Aaron: Critical Edition, Translation and Commentary (2020) 154, 195

1.1 ΕΠΕΙΔΗΠΕΡ ΠΟΛΛΟΙ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων, 1.2 καθὼς παρέδοσαν ἡμῖν οἱ ἀπʼ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου, 1.3 ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε, 1.4 ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. 11.2 εἶπεν δὲ αὐτοῖς Ὅταν προσεύχησθε, λέγετε Πάτερ, ἁγιασθήτω τὸ ὄνομά σου· ἐλθάτω ἡ βασιλεία σου·, 16.1 Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.8 καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9 Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 16.13 Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ.
1.1 Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us, 1.2 even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, 1.3 it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4 that you might know the certainty concerning the things in which you were instructed.
11.2
He said to them, "When you pray, say, Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven.
16.1
He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions.
16.8
"His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9 I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents.

16.13
No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You arent able to serve God and mammon."
19. New Testament, Mark, 2.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aside (narrator’s, in John) • narrator (narrative voice)

 Found in books: Johnson Dupertuis and Shea, Reading and Teaching Ancient Fiction: Jewish, Christian, and Greco-Roman Narratives (2018) 6, 92, 93; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 307

2.9 τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει;
" 2.9 Which is easier, to tell the paralytic, Your sins are forgiven; or to say, Arise, and take up your bed, and walk?"
20. Plutarch, Cimon, 3.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Narrator • ambiguity, concerning narrator and readers • narrator, authority of • narrator, circumspection of

 Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 36, 43; Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 200

3.3 κοινὸν δέ πως αὐτῶν καὶ τὸ ἀτελὲς γέγονε τῆς στρατηγίας, ἑκατέρου μὲν συντρίψαντος, οὐδετέρου δὲ καταλύσαντος τὸν ἀνταγωνιστήν. μάλιστα δʼ ἡ περὶ τὰς ὑποδοχὰς καὶ τὰς φιλανθρωπίας ταύτας ὑγρότης καὶ δαψίλεια καὶ τὸ νεαρὸν καὶ ἀνειμένον ἐν τῇ διαίτῃ παραπλήσιον ἐπʼ ἀμφοτέρων ἰδεῖν ὑπάρχει. παραλείπομεν δʼ ἴσως καὶ ἄλλας τινὰς ὁμοιότητας, ἃς οὐ χαλεπὸν ἐκ τῆς διηγήσεως αὐτῆς συναγαγεῖν.
3.3 Common also in a way to both their careers was the incompleteness of their campaigns. Each crushed, but neither gave the death blow to his antagonist. But more than all else, the lavish ease which marked their entertainments and hospitalities, as well as the ardour and laxity of their way of living, was conspicuous alike in both. Possibly we may omit still other resemblances, but it will not be hard to gather them directly from our story. 4
21. Plutarch, Pericles, 13.16 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • criticism, contemporary to the story narrated, exercised by onlookers • narrator • narrator, authority of • narrator, circumspection of

 Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 96, 166; Chrysanthou, Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire (2022) 4

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22. Plutarch, Precepts of Statecraft, 799b, 799c (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • criticism, contemporary to the story narrated, exercised by onlookers • narrator, narratorial

 Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 162; Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 88

" 799b So, after thus determining their choice in their own minds and making it invariable and unchangeable, statesmen must apply themselves to the understanding of the character of the citizens, which shows itself as in the highest degree a compound of all their individual characters and is powerful. For any attempt on the part of the statesman to produce by himself at the very outset a change of character and nature in the people will not easily succeed, nor is it safe, but it is a matter that requires a long space of time and great power. But just a wine is at first controlled by the character of the drinker but gradually, as it warms his whole body and becomes mingled therewith,
799c
itself forms the drinkers character and changes him, just so the statesman, until he has by his reputation and by public confidence in him built up his leadership, must accommodate himself to the peoples character as he finds it and make that the object of his efforts, knowing by what things the people is naturally pleased and led. For example, the Athenian populace is easily moved to anger, easily turned to pity, more willing to suspect quickly than to be informed at leisure; as they are readier to help humble persons of no reputation, so they welcome and especially esteem facetious and amusing speeches; while they take most delight in those who praise them, they are least inclined to be angry with those who make fun of them; they are terrible even to their chief magistrates,",
23. Quintilian, Institutes of Oratory, 4.2.63-4.2.64 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • narrator • narrator, authority of

 Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 7; Chrysanthou, Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire (2022) 23

4.2.63 Theodectes asserts that the statement of facts should not merely be magnificent, but attractive in style. But this quality again though suitable enough to the statement of facts, is equally so in other portions of the speech. There are others who add palpability, which the Greeks call á¼x90νάÏx81γεια. 4.2.64 And Iwill not conceal the fact that Cicero himself holds that more qualities are required. For in addition to demanding that it should be plain, brief and credible, he would have it clear, characteristic and worthy of the occasion. But everything in a speech should be characteristic and worthy of the occasion as far as possible. Palpability, as far as Iunderstand the term, is no doubt a great virtue, when a truth requires not merely to be told, but to some extent obtruded, still it may be included under lucidity. Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure truth.
24. Seneca The Younger, Agamemnon, 421-578 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aeschylus, narration of Agamemnons murder • narrator

 Found in books: Harrison, Brill's Companion to Roman Tragedy (2015) 171, 177, 178, 179, 184, 185, 186, 187, 188; Pillinger, Cassandra and the Poetics of Prophecy in Greek and Latin Literature (2019) 210, 212

divisa praeda est, maria properantes petunt. iamque ense fessum miles exonerat latus, neglecta summas scuta per puppes iacent; ad militares remus aptatur manus, omnisque nimium longa properanti mora est. signum recursus regia ut fulsit rate, et clara laetum remigem monuit tuba, aurata primas prora designat vias, aperitque cursus, mille quos puppes secent. hinc aura primo lenis impellit rates, ... in saxa ducit perfida classem face. haerent acutis rupibus fixae rates; has inopis undae brevia comminuunt vada, pars vehitur huius prima, pars scopulo sedet; hanc alia retro spatia relegentem ferit, et fracta frangit, iam timent terram rates, et maria malunt. cecidit in lucem furor: postquam litatum est Ilio, Phoebus redit, et damna noctis tristis ostendit dies. Clyt. Vt Pergamum omne Dorica cecidit face,
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25. Statius, Thebais, 5.23, 5.43 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Hypsipyle, as male narrator • Hypsipyle, as narrator of her own story (in Statius)

 Found in books: Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 175; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 159, 164

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26. Chariton, Chaereas And Callirhoe, 8.8.16 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • narration, oral • narrator

 Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 676; Pinheiro et al., Narrating Desire: Eros, Sex, and Gender in the Ancient Novel (2012a) 35

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27. Lucian, How To Write History, 51-54 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • narrator • narrator, authority of

 Found in books: Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 7, 29; Chrysanthou, Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire (2022) 3, 23

51 true of surface; then he will reflect events as they presented themselves to him, neither distorted, discoloured, nor variable. Historians are not writing fancy school essays; what they have to say is before them, and will get itself said somehow, being solid fact; their task is to arrange and put it into words; they have not to consider what to say, but how to say it. The historian, we may say, should be like Phidias, Praxiteles, Alcamenes, or any great sculptor. They similarly did not create the gold, silver, ivory, or other material they used; it was ready to their hands, provided by Athens, Elis, or Argos; they only made the model, sawed, polished, cemented, proportioned the ivory, and plated it with gold; that was what their art consisted in — the right arrangement of their material. The historians business is similar — to superinduce upon events the charm of order, and set them forth in the most lucid fashion he can manage. When subsequently a hearer feels as though he were looking at what is being told him, and expresses his approval, then our historical Phidiass work has reached perfection, and received its appropriate reward. When all is ready, a writer will sometimes start without" 52 formal preface, if there is no pressing occasion to clear away preliminaries by that means, though even then his explanation of what he is to say constitutes a virtual preface. When a formal preface is used, one of the three objects to, " 53 which a public speaker devotes his exordium may be neglected; the historian, that is, has not to bespeak goodwill — only attention and an open mind. The way to secure the readers attention is to show that the affairs to be narrated are great in themselves, throw light on Destiny, or come home to his business and bosom; and as to the open mind, the lucidity in the body of the work, which is to secure that, will be facilitated by a preliminary view of the causes in operation and a precise summary of events.", " 54 Prefaces of this character have been employed by the best historians — by Herodotus, to the end that what befell may not grow dim by lapse of time, seeing that it was great and wondrous, and showed forth withal Greeks vanquishing and barbarians vanquished; and by Thucydides, believing that that war would be great and memorable beyond any previous one; for indeed great calamities took place during its course.", "
28. Philostratus, Pictures, 2.17.1, pr.4-5 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • narrator, overt

 Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 101; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 101

2.17.1 ISLANDS: Would you like, my boy, to have as discourse about those islands just as if from a ship, as though we were sailing in and out among them in the spring-time, when Zephyrus makes the sea glad by breathing his own breeze upon it? But you must be willing to forget the land and to accept this as the sea, not roused and turbulent nor yet flat and calm, but a sea fit for sailing and as it were alive and breathing. Lo, we have embarked; for no doubt you agree? Answer for the boy "I agree, let us go sailing." You perceive that the sea is large, and the islands in it are not, by Zeus, Lesbos, nor yet Imbros or Lemnos, but small islands herding together like hamlets or cattlefolds or, by Zeus, like farm-buildings on the sea-shore.
29. Servius, Commentary On The Aeneid, 2.557 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Lucan(see Index Locorum), apostrophic narrator • narrators, Aeneid

 Found in books: Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 179; Mcclellan, Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola (2019) 73

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30. Anon., Letter of Aristeas, 1, 4, 8, 22, 109, 111, 173, 291-292, 307, 322
 Tagged with subjects: • Aristeas (narrator) • Letter of Aristeas, Aristeas as narrator • authority, narrators • narrator (Aristeas, Gentile)

 Found in books: Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 182; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 52, 230, 231; Wright, The Letter of Aristeas: 'Aristeas to Philocrates' or 'On the Translation of the Law of the Jews' (2015) 16, 27, 50, 53, 54, 55, 60, 72, 73, 101, 102, 103, 104, 106, 130, 131, 156, 160, 195, 231, 237, 308, 321, 322, 414, 428, 433, 453

1 Since I have collected Material for a memorable history of my visit to Eleazar the High priest of the Jews, and because you, Philocrates, as you lose no opportunity of reminding me, have set great store upon receiving an account of the motives and object of my mission, I have attempted to draw up a clear exposition of the matter for you, for I perceive that you possess a natural love of learning,Length:
11, dtype: string
4
laws are written on leather parchments in Jewish characters. This embassy then I undertook with enthusiasm, having first of all found an opportunity of pleading with the king on behalf of the Jewish captives who had been transported from Judea to Egypt by the kings father, when he first obtained possession of this city and conquered the land of Egypt. It is worth while that I should tell",
8
For neither the pleasure derived from gold nor any other of the possessions which are prized by shallow minds confers the same benefit as the pursuit of culture and the study which we expend in securing it. But that I may not weary you by a too lengthy introduction, I will proceed at once to the substance of my narrative.
22
manifest. The decree of the king ran as follows:All who served in the army of our father in the campaign against Syria and Phoenicia and in the attack upon the country of the Jews and became possessed of Jewish captives and brought them back to the city of Alexandria and the land of Egypt or sold them to others - and in the same way any captives who were in our land before that time or were brought hither afterwards- all who possess such captives are required to set them at liberty at once, receiving twenty drachmae per head as ransom money. The soldiers will receive", "

109
The same thing happened in Alexandria, which excels all cities in size and prosperity. Country people by migrating from the rural districts and settling,
11
1
who lived in the country, the case must be settled within five days. And since he considered the matter one of great importance, he appointed also legal officers for every district with their assistants, that the farmers and their advocates might not in the interests of business empty the granaries of the,

173
king, despatched us on our journey in great security. And when we reached Alexandria the king was at once informed of our arrival. On our admission to the palace, Andreas and I warmly greeted, " 291 The king spent some time in praising this man and then asked the last of all, What is the greatest achievement in ruling an empire? And he replied, That the subjects should continually dwell in a state of peace, and that justice should be speedily administered in cases of dispute.", " 292 These results are achieved through the influence of the ruler, when he is a man who hates evil and loves the good and devotes his energies to saving the lives of men, just as you consider injustice the worst form of evil and by your just administration have fashioned for yourself an undying reputation, since God bestows upon you a mind which is pure and untainted by any evil.",
307
As I have already said, they met together daily in the place which was delightful for its quiet and its brightness and applied themselves to their task. And it so chanced that the work of translation was completed in seventy-two days, just as if this had been arranged of set purpose. 322 And now Philocrates, you have the complete story in accordance with my promise. I think that you find greater pleasure in these matters than in the writings of the mythologists. For you are devoted to the study of those things which can benefit the soul, and spend much time upon it. I shall attempt to narrate whatever other events are worth recording, that by perusing them you may secure the highest reward for your zeal. "



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