subject | book bibliographic info |
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midnight, rising, night, and christian agapes | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111 |
night | Bednarek, The Myth of Lycurgus in Aeschylus, Naevius, and beyond (2021) 86, 87, 88 Bernabe et al., Redefining Dionysos (2013) 155, 446, 465 Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 4, 7, 8, 9, 15 Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 68, 130 Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 14, 15, 198, 234, 268, 345, 407 Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 23, 26, 29, 31, 35, 39, 69, 70, 72, 89, 91, 110, 124, 149, 163, 164, 202, 207, 221, 222, 223, 224, 226, 229, 230, 231, 234, 243, 244 Mueller, Roman Religion in Valerius Maximus (2002) 48, 56, 57, 60, 62, 70, 93, 112, 113 Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 15, 16, 148, 160, 162, 165, 172, 208, 224, 250 Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 20, 35, 36, 65, 88, 89, 98, 99, 149, 153, 154, 155, 156, 168, 169, 173, 174, 203, 208, 223, 229, 230 Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 137, 138, 139, 216, 223, 224, 225, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249 Thonemann, An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams (2020) 93, 106, 107, 172, 186 de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5, 36, 41, 44, 45, 46, 86, 95, 97, 141, 351, 353, 409 |
night, abbahu, r., on tefillin at | Alexander, Gender and Timebound Commandments in Judaism (2013) 74, 75 |
night, activities of | Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 78, 189, 190, 191 |
night, and christian agapes | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 246 |
night, and christian agapes, and fevers | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 141 |
night, and christian agapes, colonization of | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 100, 101, 116 |
night, and christian agapes, nocturnalism | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 242, 244, 245, 246, 340 |
night, and christian agapes, nox intempesta | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 80, 81, 100, 110, 262, 300, 334 |
night, and christian agapes, parts of | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 80, 81, 82, 109, 110, 300 |
night, and day | Beyerle and Goff, Notions of Time in Deuterocanonical and Cognate Literature (2022) 193, 194, 209 |
night, and metaphor of verstellung, night/nighttime | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 36 |
night, and, conversion court, conversion at | Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 281, 282, 283 |
night, at rome, ovid, last | Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 300 |
night, banquet in name of great faith, banquets | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 27, 332 |
night, black clouds of night, routed, secret rites of holy | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 278 |
night, black clouds of night, routed, visions by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 13 |
night, black clouds of routed, cf. | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 6 |
night, black clouds of routed, ecstasies of supreme god | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 28, 335 |
night, black clouds of routed, for priest | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 162 |
night, black clouds of routed, gracious form | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 29 |
night, black clouds of routed, one of pastophori has vision of god | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 27 |
night, black clouds of routed, vision of initiate with sacred objects | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 27 |
night, black clouds of routed, vision of osiris | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 342 |
night, censorinus on clocks and hours, parts of day and | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 108, 109, 110, 111 |
night, cf., isis, visions of by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 6, 162 |
night, commands, of isis, radiant in dark | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 281 |
night, continuity with day | Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 216, 217, 218 |
night, day vs. | Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun (2006) 82, 83 |
night, day/daytime, alternation with | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 221 |
night, day/daytime, in opposition to | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 1, 3, 33, 73, 74, 80, 93, 95, 142, 217 |
night, dreams, general, multiple dreams recorded same | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 419, 616 |
night, elazar, r., on tefillin at | Alexander, Gender and Timebound Commandments in Judaism (2013) 74, 75 |
night, festival | MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 43 |
night, festival, pergamum | MacDougall, Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition (2022) 34 |
night, friday | Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 55, 67 |
night, goddess | Joosse, Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher (2021) 122 |
night, in the city | Jenkyns, God, Space, and City in the Roman Imagination (2013) 35, 154 |
night, isis, commands of radiant commands in dark | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 281 |
night, isis, counsel of by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 272 |
night, isis, visions of by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 13, 234, 272 |
night, journey | Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 361, 366 |
night, message, prophetic, by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 29, 339 |
night, mithras, cult of and rebirth, and | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 278 |
night, movement in the city, at | Jenkyns, God, Space, and City in the Roman Imagination (2013) 175, 186, 187, 188, 189 |
night, nocturnal | Bernabe et al., Redefining Dionysos (2013) 46, 47, 50, 101, 104, 107, 110, 115, 136, 154, 162, 175, 252, 273, 275, 278, 279, 280, 281, 282, 291, 292, 330, 404, 406, 407, 408, 409, 422, 427, 454, 460, 465 |
night, nocturnal, rites | Bernabe et al., Redefining Dionysos (2013) 104, 107, 110, 281, 427 |
night, nyx | Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32, 33, 34, 35 |
night, of great sleep | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 278 |
night, of marriage, first | Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 31, 32, 59, 71, 74 |
night, of osiris, visions, by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 342 |
night, orphic deity | Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 351, 352 |
night, orphic triad of goddnesses, idea of sun at | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 304 |
night, osiris, vision of by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 342 |
night, panic during | Jouanna, Greek Medicine from Hippocrates to Galen (2012) 62 |
night, panic, during the | Jouanna, Greek Medicine from Hippocrates to Galen (2012) 62 |
night, parable, of the friend at | Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 114 |
night, parmenides, what is, cannot be identified or aligned with light, or | Tor, Mortal and Divine in Early Greek Epistemology (2017) 186, 187, 225 |
night, passover | Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 146, 158, 163, 181 |
night, priests, of isis, offer new barque, remembers vision by | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 13, 234 |
night, rites, sacred, pledge to service in secret, of holy | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 278 |
night, sabbath | Hasan Rokem, Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity (2003) 55, 67 |
night, sacred rites, pledge to service in secret, of holy | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 278 |
night, secret rites, of holy | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 278 |
night, sun, golden, seen flashing at dead of | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 303 |
night, time | Faure, Conceptions of Time in Greek and Roman Antiquity (2022) 7, 57, 66, 67, 85, 92, 93 |
night, time, immersion | Lavee, The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity (2017) 54 |
night, vigils | Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 283 |
night, visions, song of songs | Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 160, 161, 162, 163, 164 |
night, watch, first of | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 1, 111 |
night, watches of | Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 111 |
night, watches, eliezer, r., on | Borowitz, The Talmud's Theological Language-Game: A Philosophical Discourse Analysis (2006) 221 |
night/day | Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 263 |
night/nighttime, alternation with day | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 3, 32, 40, 80, 249 |
night/nighttime, as archê, first principle | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 59, 60, 61 |
night/nighttime, as cosmic ruler | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 57 |
night/nighttime, as deity | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 23, 24, 31, 33, 171 |
night/nighttime, as mother | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43 |
night/nighttime, as origin | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 3, 23, 34, 37 |
night/nighttime, atmosphere | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 159 |
night/nighttime, beneficent | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 137 |
night/nighttime, benefits | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 25, 26, 27 |
night/nighttime, children of | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 9, 24, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 62, 63, 73 |
night/nighttime, connected with divinity | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 31 |
night/nighttime, eternal | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 214 |
night/nighttime, experience of | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 8, 277, 278, 279, 280, 281, 282, 293, 295, 296, 297, 298, 299, 301, 302, 303, 304 |
night/nighttime, house of | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 3, 10, 37 |
night/nighttime, in opposition to day | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 1, 3, 33, 73, 74, 80, 93, 95, 142, 217, 221 |
night/nighttime, length | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 25, 26, 142, 259 |
night/nighttime, liminal | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 6, 24, 32, 33, 237, 248, 269 |
night/nighttime, negative associations | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 73, 74, 108 |
night/nighttime, origins of | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 59 |
night/nighttime, paired, with day | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 29, 34, 95 |
night/nighttime, producing, day | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 3, 26, 34, 42 |
night/nighttime, progression, into day | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 158 |
night/nighttime, provider of information | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 136, 137, 145 |
night/nighttime, replaced, by features of day | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 1 |
night/nighttime, seasonal, variation of | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 25, 26 |
night/nighttime, sky | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 138 |
night/nighttime, visitation by | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 115 |
night/nighttime, ‘nightlife’, | Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 1 |
nights, gellius, aulus, attic | Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 172, 186, 193, 194, 196 |
nights, grammarian, in gelliuss attic | Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 322, 326 |
nights, literary community, in attic, gellius | Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 327, 329 |
nights, seasons, variation of days and | Ker, Quotidian Time and Forms of Life in Ancient Rome (2023) 14, 64, 69, 72, 118, 130 |
nights, thotortaios, son of pachoy, servant at karnak, incubation at deir el-bahari over two | Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 466, 472, 477, 479 |
nights, thousand and one | Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 165 |
nights, zeus, nine | Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 669 |
16 validated results for "night" |
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1. Hebrew Bible, Genesis, 1.2-1.3 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Exodus from Egypt, begins in the middle of the night • Night • Night and Day • Night and Day, Aggadic myth of the moon and the sun • Night, as the beginning of the day Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 4, 8; Kosman, Gender and Dialogue in the Rabbinic Prism (2012) 157, 184 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃, 1.3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. 1.3 And God said: ‘Let there be light.’ And there was light. |
2. Hesiod, Works And Days, 11-24, 560 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Night • Night (goddess) • Night, • Uranus, Euphronides (son of Euphrone = Night) • night/nighttime, alternation with day • night/nighttime, as mother • night/nighttime, benefits • night/nighttime, children of • night/nighttime, length • night/nighttime,seasonal variation of Found in books: Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 52; Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 68; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 243; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 25, 27, 40 11 οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν 12 εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας, 13 ἣ δʼ ἐπιμωμητή· διὰ δʼ ἄνδιχα θυμὸν ἔχουσιν. 14 ἣ μὲν γὰρ πόλεμόν τε κακὸν καὶ δῆριν ὀφέλλει, 15 σχετλίη· οὔτις τήν γε φιλεῖ βροτός, ἀλλʼ ὑπʼ ἀνάγκης, 16 ἀθανάτων βουλῇσιν Ἔριν τιμῶσι βαρεῖαν. 17 τὴν δʼ ἑτέρην προτέρην μὲν ἐγείνατο Νὺξ ἐρεβεννή, 18 θῆκε δέ μιν Κρονίδης ὑψίζυγος, αἰθέρι ναίων, 19 γαίης ἐν ῥίζῃσι, καὶ ἀνδράσι πολλὸν ἀμείνω·, 20 ἥτε καὶ ἀπάλαμόν περ ὁμῶς ἐπὶ ἔργον ἔγειρεν. 21 εἰς ἕτερον γάρ τίς τε ἰδὼν ἔργοιο χατίζει, 22 πλούσιον, ὃς σπεύδει μὲν ἀρώμεναι ἠδὲ φυτεύειν, 23 οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων, 24 εἰς ἄφενος σπεύδοντʼ· ἀγαθὴ δʼ Ἔρις ἥδε βροτοῖσιν. 560 ἁρμαλιῆς· μακραὶ γὰρ ἐπίρροθοι εὐφρόναι εἰσίν. 11 Not one, but two Strifes live on earth: when these 12 Are known, one’s praised, one blamed, because these two, 13 Far differ. For the one makes foul war thrive, 14 The wretch, unloved of all, but the gods on high, 15 Gave the decree that every man alive, 16 Should that oppressive goddess glorify. 17 The other, black Night’s first-born child, the son, 18 of Cronus, throned on high, set in the soil, 19 A greater boon to men; she urges on, 20 Even the slack to work. One craves to toil, 21 When others prosper, hankering to seed, 22 And plough and set his house in harmony. 23 So neighbour vies with neighbour in great need, 24 of wealth: this Strife well serves humanity. 560 Gold Aphrodite’s work, a comfort to, |
3. Hesiod, Theogony, 9-21, 27, 32, 105-109, 111, 114-128, 132, 157-158, 184, 205-206, 217, 224-232, 459-464, 467, 470-473, 475, 479-483, 487, 490-491, 493-496, 740, 748-754, 758-759, 762-766, 794, 814, 886-887, 890-894, 896, 899, 901-917, 920-923, 927 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Euphrone (Night) • Night • Night (Nyx) • Night (goddess) • Night / Nyx (personification) • Uranus, Euphronides (son of Euphrone = Night) • day/daytime, in opposition to night • night, nocturnal • night/nighttime, House of • night/nighttime, Night and metaphor of Verstellung • night/nighttime, as deity • night/nighttime, as mother • night/nighttime, as origin • night/nighttime, benefits • night/nighttime, children of • night/nighttime, connected with divinity • night/nighttime, in opposition to day • night/nighttime, liminal • night/nighttime, negative associations • night/nighttime,paired with day • night/nighttime,producing day • prophecy, Night’s prophecy Found in books: Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 49, 50, 51, 52, 53, 54, 55, 61, 62, 146, 147; Bernabe et al., Redefining Dionysos (2013) 407; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 4, 7; Edmunds, Greek Myth (2021) 45, 68; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 23, 26, 29, 31, 35, 39, 69, 70, 124, 149, 163, 164, 207, 221, 222, 226, 243; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 23, 24, 27, 31, 34, 36, 37, 38, 39, 41, 63, 73; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 70, 71; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 33, 34, 35 10 ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι, 11 ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην, 105 κλείετε δʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων, 106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος, 107 Νυκτός τε δνοφερῆς, οὕς θʼ ἁλμυρὸς ἔτρεφε Πόντος. 108 εἴπατε δʼ, ὡς τὰ πρῶτα θεοὶ καὶ γαῖα γένοντο, 109 καὶ ποταμοὶ καὶ πόντος ἀπείριτος, οἴδματι θυίων, 111 οἵ τʼ ἐκ τῶν ἐγένοντο θεοί, δωτῆρες ἐάων, 114 ταῦτά μοι ἔσπετε Μοῦσαι, Ὀλύμπια δώματʼ ἔχουσαι, 115 ἐξ ἀρχῆς, καὶ εἴπαθʼ, ὅ τι πρῶτον γένετʼ αὐτῶν. 116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα, ... 914 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς. 915 μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο, 916 ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο, 917 ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς. 920 γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα. 921 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·, 922 ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε, 923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν. 927 Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα, 10 With heavy mist and lovely songs sing out 11 To Zeus, the aegis-bearer, lavishing hymns, 105 of kings comes from Lord Zeus. Happy are those, 106 Loved by the Muses, for sweet speaking flow, 107 Out of their mouths. One in a sudden plight, 108 May live in sorrow, trembling with fright, 109 And sick at heart, but singers, ministering, 111 And all the deeds that they’ve performed so well, 114 Such is the precious gift of each goddess. 115 Hail, Zeus’s progeny, and give to me, 116 A pleasing song and laud the company, ... 914 As he arose. The earth groaned, thunder pealed, 915 And lightning flashed, and to the dark-blue sea, 916 From them and from the fiery prodigy, 917 The scorching winds and blazing thunderbolt, 920 Long waves rage at the onslaught of the band, 921 of gods. An endless shaking, too, arose, 922 And Hades, who has sovereignty over those, 923 Who are deceased, shook, and the Titan horde, 927 Thunder and lightning, Zeus had seized, his might, |
4. Homer, Iliad, 2.719, 14.261, 18.39-18.48 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: • Night • Night (Nyx) • night/nighttime, experience of Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 4; Edmunds, Greek Myth (2021) 45; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 110; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 298; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 33 2.719 ἑπτὰ νεῶν· ἐρέται δʼ ἐν ἑκάστῃ πεντήκοντα, 14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 18.39 ἔνθʼ ἄρʼ ἔην Γλαύκη τε Θάλειά τε Κυμοδόκη τε, 18.40 Νησαίη Σπειώ τε Θόη θʼ Ἁλίη τε βοῶπις, 18.41 Κυμοθόη τε καὶ Ἀκταίη καὶ Λιμνώρεια, 18.42 καὶ Μελίτη καὶ Ἴαιρα καὶ Ἀμφιθόη καὶ Ἀγαυὴ, 18.43 Δωτώ τε Πρωτώ τε Φέρουσά τε Δυναμένη τε, 18.44 Δεξαμένη τε καὶ Ἀμφινόμη καὶ Καλλιάνειρα, 18.45 Δωρὶς καὶ Πανόπη καὶ ἀγακλειτὴ Γαλάτεια, 18.46 Νημερτής τε καὶ Ἀψευδὴς καὶ Καλλιάνασσα·, 18.47 ἔνθα δʼ ἔην Κλυμένη Ἰάνειρά τε καὶ Ἰάνασσα, 18.48 Μαῖρα καὶ Ὠρείθυια ἐϋπλόκαμός τʼ Ἀμάθεια 2.719 even she, the comeliest of the daughters of Pelias.And they that dwelt in Methone and Thaumacia, and that held Meliboea and rugged Olizon, these with their seven ships were led by Philoctetes, well-skilled in archery, 14.261 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? 18.39 Then terribly did Achilles groan aloud, and his queenly mother heard him as she sat in the depths of the sea beside the old man her father. Thereat she uttered a shrill cry, and the goddesses thronged about her, even all the daughters of Nereus that were in the deep of the sea. There were Glauce and Thaleia and Cymodoce, 18.40 Nesaea and Speio and Thoë and ox-eyed Halië, and Cymothoë and Actaeä and Limnoreia, and Melite and Iaera and Amphithoe and Agave, Doto and Proto and Pherousa and Dynamene, and Dexamene and Amphinone and Callianeira, 18.44 Nesaea and Speio and Thoë and ox-eyed Halië, and Cymothoë and Actaeä and Limnoreia, and Melite and Iaera and Amphithoe and Agave, Doto and Proto and Pherousa and Dynamene, and Dexamene and Amphinone and Callianeira, 18.45 Doris and Pynope and glorious Galatea, Nemertes and Apseudes and Callianassa, and there were Clymene and Ianeira and Ianassa, Maera and Orithyia and fair-tressed Amatheia, and other Nereids that were in the deep of the sea. 18.48 Doris and Pynope and glorious Galatea, Nemertes and Apseudes and Callianassa, and there were Clymene and Ianeira and Ianassa, Maera and Orithyia and fair-tressed Amatheia, and other Nereids that were in the deep of the sea. |
5. Parmenides, Fragments, 9, b8.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: • Night • Night (goddess) • Night (goddess), as Parmenides’ arché • Night / Nyx (personification) • Parmenides, what is, cannot be identified or aligned with Light (or Night) Found in books: Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 68; Iribarren and Koning, Hesiod and the Beginnings of Greek Philosophy (2022) 231; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 70; Tor, Mortal and Divine in Early Greek Epistemology (2017) 186 NA> |
6. Aristophanes, Birds, 693, 695-696 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: • Night • Night (Orphic deity) • day/daytime, in opposition to night • night/nighttime, House of • night/nighttime, alternation with day • night/nighttime, as origin • night/nighttime, in opposition to day • night/nighttime,producing day Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 8; Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 352; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 3 695 τίκτει πρώτιστον ὑπηνέμιον Νὺξ ἡ μελανόπτερος ᾠόν, ἐξ οὖ περιτελλομέναις ὥραις ἔβλαστεν ̓́Ερως ὁ ποθεινός, Χάος ἦν καὶ Νὺξ ̓́Ερεβός τε μέλαν πρῶτον καὶ Τάρταρος εὐρύς, 695 At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, black-winged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did not exist until Eros had brought together all the ingredients of the world, and from their marriage Heaven, Ocean, Earth and the imperishable race of blessed gods sprang into being. Thus our origin is very much older than that of the dwellers in Olympus. We are the offspring of Eros; there are a thousand proofs to show it. We have wings and we lend assistance to lovers. How many handsome youths, who had sworn to remain insensible, have not been vanquished by our power and have yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock. And what important services do not the birds render to mortals! First of all, they mark the seasons for them, springtime, winter, and autumn. Does the screaming crane migrate to Libya, — it warns the husbandman to sow, the pilot to take his ease beside his tiller hung up in his dwelling, and Orestes to weave a tunic, so that the rigorous cold may not drive him any more to strip other folk. When the kite reappears, he tells of the return of spring and of the period when the fleece of the sheep must be clipped. Is the swallow in sight? All hasten to sell their warm tunic and to buy some light clothing. We are your Ammon, Delphi, Dodona, your Phoebus Apollo. |
7. Aratus Solensis, Phaenomena, 408-419, 783, 802, 825 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: • Night • night/nighttime, beneficent • night/nighttime, provider of information • night/nighttime,sky Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 137, 138; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 208 ἀνθρώπων κλαίουσα πόνον, χειμῶνος ἔθηκεν, εἰναλίου μέγα σῆμα. κεδαιόμεναι γὰρ ἐκείνῃ, νῆες ἄπο φρενός εἰσι, τὰ δʼ ἄλλοθεν ἄλλα πιφαύσκει, δήματʼ, ἐποικτείρουσα πολυρροθίους ἀνθρώπους. τῶ μή μοι πελάγει νεφέων εἰλυμένον ἄλλων, εὔχεο μεσσόθι κεῖνο φανήμεναι οὐρανῷ ἄστρον, αὐτὸ μὲν ἀνέφελόν τε καὶ ἀγλαόν, ὕψι δὲ μᾶλλον, κυμαίνοντι νέφει πεπιεσμένον, οἷά τε πολλὰ, θλίβετʼ ἀναστέλλοντος ὀπωρινοῦ ἀνέμοιο. πολλάκι γὰρ καὶ τοῦτο νότῳ ἔπι σῆμα τιτύσκει, νὺξ αὐτή, μογεροῖσι χαριζομένη ναύτῃσιν. λεπτὴ μὲν καθαρή τε περὶ τρίτον ἦμαρ ἐοῦσα, πάντη γὰρ καθαρῇ κε μάλʼ εὔδια τεκμήραιο·, εἰ δʼ αὕτως καθαρόν μιν ἔχοι βουλύσιος ὥρη, ἀλλʼ ἄρα καὶ περὶ κεῖνο Θυτήριον ἀρχαίη Νύξ, NA> |
8. Menander, Epitrepontes, 474 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: • night/day • night/nighttime, experience of Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 263; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 8 NA> |
9. Horace, Letters, 1.4.16 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Night • perception, nighttime, experience of Persius Found in books: Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 318; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 203 NA> |
10. Ovid, Tristia, 1.3 (1st cent. BCE - 1st cent. CE) Tagged with subjects: • Augustus, nighttime movements • Ovid, last night at Rome • movement in the city, at night • nighttime movement Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 188; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 300 1.3 THE FINAL NIGHT IN ROME: PREPARATION When the saddest memory comes to mind, of that night, my last hour in the city, when I recall that night when I left so much so dear to me, even now tears fall from my eyes. The day was already here that Caesar ordered for my departure beyond Italy’s furthest shores. There wasn’t time or desire enough to prepare what was fitting, my heart was numb with long delay. I’d not thought about slaves or companions, the clothing or the other needs of an exile. I was as dazed as a man struck by Jove’s lightning, who lives, whose life’s unknown to the man himself. But when grief itself cleared my clouded mind, and at last my senses began to revive, I spoke to my sad friends at the end on leaving, the one or two, of so many once, who remained. As I wept my loving wife wept more bitterly in my arms, tears falling endlessly over her guiltless cheeks. My daughter was far away on the Libyan shore, and couldn’t be informed of my fate. Wherever you chanced, grief and mourning sounded, and inside was the semblance of a noisy funeral. Women and men, children too, cried at my obsequies, and every corner of home had its tears. If one might use a great example for a lesser, this was the face of Troy when she was taken. Now the cries of men and dogs grew silent: the Moon on high steered her midnight horses. Gazing at her, and, by her light, the Capitol, close to my house, though that was no use to me, I prayed: ‘You powers that own these sites nearby, you temples my eyes will never see again, gods who possess this great city of Quirinus, I relinquish, receive my salutation, for all time. And though I take up the shield too late, wounded, free this banishment from the burden of hate, and explain to that man-god what error misled me, so that he doesn’t think my fault a crime, so my pain’s author knows what you know, too. If the god is content I can’t be wretched.’ I spoke to the gods in prayer like this, my wife more so, sobs choking her half-heard cries. She threw herself before the Lares, hair unbound, touching the cold hearth with trembling lips, poured out words to the Penates, before her, not destined to help the husband she mourned.THE FINAL NIGHT IN ROME: DEPARTURE Now vanishing night denied me more delay, and the Arcadian Bear had turned about her axle. What could I do? Sweet love of country held me, but this was the last night before my decreed exile. Ah! How often I spoke as someone hastened by: ‘Why hurry? Think where and whence you’re hurrying.’ Ah! How often I said, deceptively, I’d a set time, an appropriate one for my intended journey. I touched the threshold three times, was called back three times, even my feet slow to match my intent. often, having said ‘Farewell’, I spoke again at length, and, as if I was going, I gave the last kisses. often I gave the same orders, and deceived myself, eyes turning back towards my dear ones. At last I said: ‘Why hurry? I’m off to Scythia, I’m leaving Rome. Both are good reasons for delay. Living, my living wife’s denied to me forever, my house, and the sweet ones in that faithful home, and the friends that I’ve loved like brothers, O hearts joined to me by Thesean loyalty! I’ll hug you while I can: perhaps I’ll never again be allowed to. This hour given me is so much gained.’ No more delay, I left my words unfinished, and embraced each one dear to my heart. While I spoke and we wept, Lucifer had risen, brightest in the high heavens, baleful star to me. I was torn, as though I had left my limbs behind, and half seemed severed from my body. So Mettus grieved when, punishing his treachery, the horses were driven in different directions. Then truly the groans and cries of my people rose, and grieving hands beat on naked breasts. Then truly my wife, clinging to me at parting, mingled these sad words amongst my tears: ‘I can’t be separated. Together, we’ll go together. I’ll follow you and be an exile’s wife in exile. There’s a path for me too, the far off land will take me: my going will add little weight to your fleeing ship. Caesar’s anger drives you to leave your country, loyalty orders me. Loyalty will be my Caesar.’ So she tried, as she had tried before, and, with difficulty, ceased trying for my sake. I went, like one carried off before his funeral, bedraggled, hair straggling over unshaven cheeks. Maddened by grief they say she was overcome by darkness, and fell half-dead in the midst of the room, and when she rose, hair fouled with filthy dust, and lifted her body from the cold ground, she wept for herself, and the deserted Penates, and often called her lost husband’s name, groaning no less than if she’d seen the bodies of her daughter and me, on the stacked pyre, and wanted to die, to end those feelings by dying, yet out of care for me she did not die. May she live, and, since the fates have willed my absence, live so as always to help me with her aid. |
11. Strabo, Geography, 10.3.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: • Night (Nyx) • night, nocturnal • night, nocturnal,rites Found in books: Bernabe et al., Redefining Dionysos (2013) 110; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 32 " 10.3.13 The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rheas hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines." |
12. Seneca The Younger, Letters, 18.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: • Night • nighttime movement Found in books: Jenkyns, God, Space, and City in the Roman Imagination (2013) 83; Nuno et al., SENSORIVM: The Senses in Roman Polytheism (2021) 15; Romana Berno, Roman Luxuria: A Literary and Cultural History (2023) 153, 154, 155, 156 18.7 You need not suppose that I mean meals like Timons, or "paupers huts,"5 or any other device which luxurious millionaires use to beguile the tedium of their lives. Let the pallet be a real one, and the coarse cloak; let the bread be hard and grimy. Endure all this for three or four days at a time, sometimes for more, so that it may be a test of yourself instead of a mere hobby. Then, I assure you, my dear Lucilius, you will leap for joy when filled with a pennyworth of food, and you will understand that a mans peace of mind does not depend upon Fortune; for, even when angry she grants enough for our needs. 122 The day has already begun to lessen. It has shrunk considerably, but yet will still allow a goodly space of time if one rises, so to speak, with the day itself. We are more industrious, and we are better men if we anticipate the day and welcome the dawn; but we are base churls if we lie dozing when the sun is high in the heavens, or if we wake up only when noon arrives; and even then to many it seems not yet dawn. Some have reversed the functions of light and darkness; they open eyes sodden with yesterdays debauch only at the approach of night. It is just like the condition of those peoples whom, according to Vergil, Nature has hidden away and placed in an abode directly opposite to our own: When in our face the Dawn with panting steeds Breathes down, for them the ruddy evening kindles Her late-lit fires.1 It is not the country of these men, so much as it is their life, that is "directly opposite" to our own. There may be Antipodes dwelling in this same city of ours who, in Catos words,2 "have never seen the sun rise or set." Do you think that these men know how to live, if they do not know when to live? Do these men fear death, if they have buried themselves alive? They are as weird as the birds of night.3 Although they pass their hours of darkness amid wine and perfumes, although they spend the whole extent of their unnatural waking hours in eating dinners – and those too cooked separately to make up many courses – they are not really banqueting; they are conducting their own funeral services. And the dead at least have their banquets by daylight.4 But indeed to one who is active no day is long. So let us lengthen our lives; for the duty and the proof of life consist in action. Cut short the night; use some of it for the days business. Birds that are being prepared for the banquet, that they may be easily fattened through lack of exercise, are kept in darkness; and similarly, if men vegetate without physical activity, their idle bodies are overwhelmed with flesh, and in their self-satisfied retirement the fat of indolence grows upon them. Moreover, the bodies of those who have sworn allegiance to the hours of darkness have a loathsome appearance. Their complexions are more alarming than those of anaemic invalids; they are lackadaisical and flabby with dropsy; though still alive, they are already carrion. But this, to my thinking, would be among the least of their evils. How much more darkness there is in their souls! Such a man is internally dazed; his vision is darkened; he envies the blind. And what man ever had eyes for the purpose of seeing in the dark? ,You ask me how this depravity comes upon the soul – this habit of reversing the daylight and giving over ones whole existence to the night? All vices rebel against Nature; they all abandon the appointed order. It is the motto of luxury to enjoy what is unusual, and not only to depart from that which is right, but to leave it as far behind as possible, and finally even take a stand in opposition thereto. Do you not believe that men live contrary to Nature who drink fasting,5 who take wine into empty veins, and pass to their food in a state of intoxication? And yet this is one of youths popular vices – to perfect their strength in order to drink on the very threshold of the bath, amid the unclad bathers; nay even to soak in wine and then immediately to rub off the sweat which they have promoted by many a hot glass of liquor! To them, a glass after lunch or one after dinner is bourgeois; it is what the country squires do, who are not connoisseurs in pleasure. This unmixed wine delights them just because there is no food to float in it, because it readily makes its way into their muscles; this boozing pleases them just because the stomach is empty. Do you not believe that men live contrary to Nature who exchange the fashion of their attire with women?6 Do not men live contrary to Nature who endeavour to look fresh and boyish at an age unsuitable for such an attempt? What could be more cruel or more wretched? Cannot time and mans estate ever carry such a person beyond an artificial boyhood?7,Do not men live contrary to Nature who crave roses in winter, or seek to raise a spring flower like the lily by means of hot-water heaters and artificial changes of temperature? Do not men live contrary to Nature who grow fruit-trees on the top of a wall? Or raise waving forests upon the roofs and battlements of their houses – the roots starting at a point to which it would be outlandish for the tree-tops to reach? Do not men live contrary to Nature who lay the foundations of bathrooms in the sea and do not imagine that they can enjoy their swim unless the heated pool is lashed as with the waves of a storm? ,When men have begun to desire all things in opposition to the ways of Nature, they end by entirely abandoning the ways of Nature. They cry: "It is daytime – let us go to sleep! It is the time when men rest: now for exercise, now for our drive, now for our lunch! Lo, the dawn approaches: it is dinner-time! We should not do as mankind do. It is low and mean to live in the usual and conventional way. Let us abandon the ordinary sort of day. Let us have a morning that is a special feature of ours, peculiar to ourselves!" ,Such men are, in my opinion, as good as dead. Are they not all but present at a funeral – and before their time too – when they live amid torches and tapers?8 I remember that this sort of life was very fashionable at one time: among such men as Acilius Buta, a person of praetorian rank, who ran through a tremendous estate and on confessing his bankruptcy to Tiberius, received the answer: "You have waked up too late!" ,Julius Montanus was once reading a poem aloud; he was a middling good poet, noted for his friendship with Tiberius, as well as his fall from favour. He always used to fill his poems with a generous sprinkling of sunrises and sunsets. Hence, when a certain person was complaining that Montanus had read all day long, and declared that no man should attend any of his readings, Natta Pinarius9 remarked: "I couldnt make a fairer bargain than this: I am ready to listen to him from sunrise to sunset!" ,Montanus was reading, and had reached the words:10 Gins the bright morning to spread forth his flames clear-burning; the red dawn Scatters its light; and the sad-eyed swallow11 returns to her nestlings, Bringing the chatterers food, and with sweet bill sharing and serving. Then Varus, a Roman knight, the hanger-on of Marcus Vinicius,12 and a sponger at elegant dinners which he earned by his degenerate wit, shouted: "Bed-time for Buta!" ,And later, when Montanus declaimed Lo, now the shepherds have folded their flocks, and the slow-moving darkness Gins to spread silence oer lands that are drowsily lulled into slumber, this same Varus remarked: "What? Night already? Ill go and pay my morning call on Buta!" You see, nothing was more notorious than Butas upside-down manner of life. But this life, as I said, was fashionable at one time. And the reason why some men live thus is not because they think that night in itself offers any greater attractions, but because that which is normal gives them no particular pleasure; light being a bitter enemy of the evil conscience, and, when one craves or scorns all things in proportion as they have cost one much or little, illumination for which one does not pay is an object of contempt. Moreover, the luxurious person wishes to be an object of gossip his whole life; if people are silent about him, he thinks that he is wasting his time. Hence he is uncomfortable whenever any of his actions escape notoriety. Many men eat up their property, and many men keep mistresses. If you would win a reputation among such persons, you must make your programme not only one of luxury but one of notoriety; for in such a busy community wickedness does not discover the ordinary sort of scandal. I heard Pedo Albinovanus, that most attractive story-teller, speaking of his residence above the town-house of Sextus Papinius. Papinius belonged to the tribe of those who shun the light. "About nine oclock at night I hear the sound of whips. I ask what is going on, and they tell me that Papinius is going over his accounts.13 About twelve there is a strenuous shouting; I ask what the matter is, and they say he is exercising his voice. About two a.m. I ask the significance of the sound of wheels; they tell me that he is off for a drive. And at dawn there is a tremendous flurry-calling of slaves and butlers, and pandemonium among the cooks. I ask the meaning of this also, and they tell me that he has called for his cordial and his appetizer, after leaving the bath. His dinner," said Pedo, "never went beyond the day,14 for he lived very sparingly; he was lavish with nothing but the night. Accordingly, if you believe those who call him tight-fisted and mean, you will call him also a slave of the lamp."15 ,You should not be surprised at finding so many special manifestations of the vices; for vices vary, and there are countless phases of them, nor can all their various kinds be classified. The method of maintaining righteousness is simple; the method of maintaining wickedness is complicated, and has infinite opportunity to swerve. And the same holds true of character; if you follow nature, character is easy to manage, free, and with very slight shades of difference; but the sort of person I have mentioned possesses badly warped character, out of harmony with all things, including himself. The chief cause, however, of this disease seems to me to be a squeamish revolt from the normal existence. Just as such persons mark themselves off from others in their dress, or in the elaborate arrangement of their dinners, or in the elegance of their carriages; even so they desire to make themselves peculiar by their way of dividing up the hours of their day. They are unwilling to be wicked in the conventional way, because notoriety is the reward of their sort of wickedness. Notoriety is what all such men seek – men who are, so to speak, living backwards. For this reason, Lucilius, let us keep to the way which Nature has mapped out for us, and let us not swerve therefrom. If we follow Nature, all is easy and unobstructed; but if we combat Nature, our life differs not a whit from that of men who row against the current. Farewell. |
13. Lucian, The Dance, 79 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: • Gellius, Aulus, Attic Nights • night, nocturnal Found in books: Bernabe et al., Redefining Dionysos (2013) 175; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 193 79 cured of his infirmity by perceiving the evil effects of passion, and he who enters the theatre under a load of sorrow departs from it with a serene countece, as though he had drunk of that draught of forgetfulness That lulls all pain and wrath. How natural is his treatment of his subjects, how intelligible to every one of his audience, may be judged from the emotion of the house whenever anything is represented that calls for sorrow or compassion. The Bacchic form of Pantomime, which is particularly popular in Ionia and Pontus, in spite of its being confined to satyric subjects has taken such possession of those peoples, that, when the Pantomime season comes round in each city, they leave all else and sit for whole days watching Titans and Corybantes, Satyrs and neat-herds. Men of the highest rank and position are not ashamed to take part in these performances: indeed, they pride themselves more on their pantomimic skill than on birth and ancestry and public services. Now that we know what are the qualities that a good pantomime |
14. Quran, Quran, 53.12-53.13 (7th cent. CE - 7th cent. CE) Tagged with subjects: • Night Journey • night of power Found in books: Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 361; Rippin, The Blackwell Companion to the Qur'an (2006) 5 53.12 أَفَتُمَارُونَهُ عَلَى مَا يَرَى, 53.13 وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى 53.12 So will you dispute with him over what he saw? 53.13 And he certainly saw him in another descent |
15. Orphic Hymns., Fragments, 14, 31, 164, 243 Tagged with subjects: • Night • Night (goddess) • Uranus, Euphronides (son of Euphrone = Night) • prophecy, Night’s prophecy Found in books: Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 50, 53, 66, 67, 119; Bernabe et al., Redefining Dionysos (2013) 446; Schultz and Wilberding, Women and the Female in Neoplatonism (2022) 243; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 36 NA> |
16. Papyri, Derveni Papyrus, 11.1-11.10, 12.3-12.10, 13.4, 14.6, 16.3 Tagged with subjects: • Euphrone (Night) • Night • Night (goddess) • Uranus, Euphronides (son of Euphrone = Night) • night/nighttime, as archê(first principle) • night/nighttime, children of • prophecy, Night’s prophecy Found in books: Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 49, 51, 52, 54, 66, 110, 111, 113, 114, 115, 116, 117, 118, 146; Ker and Wessels, The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn (2020) 60, 62; de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 5 NA> |