1. Hesiod, Works And Days, 72-74, 654-657 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ocean/Oceanus • Oceanus • Oceanus, • Okeanos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bowie (2021), Essays on Ancient Greek Literature and Culture, 664; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 24; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32
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72 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε
654 ἔνθα δʼ ἐγὼν ἐπʼ ἄεθλα δαΐφρονος Ἀμφιδάμαντος'655 Χαλκίδα τʼ εἲς ἐπέρησα· τὰ δὲ προπεφραδμένα πολλὰ 656 ἄεθλʼ ἔθεσαν παῖδες μεγαλήτορος· ἔνθα μέ φημι 657 ὕμνῳ νικήσαντα φέρειν τρίποδʼ ὠτώεντα. ' None | sup>
72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add
654 Unyoke your team and grant a holiday.'655 When rosy-fingered Dawn first gets a view 656 of Arcturus and across the sky halfway 657 Come Sirius and Orion, pluck your store ' None |
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2. Hesiod, Theogony, 11-20, 117, 133-139, 168, 337, 340, 362, 368, 385, 392, 550, 574-584, 784, 886-900, 904, 914, 928, 937 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ocean • Ocean and Tethys, in theogony • Ocean/Oceanus • Oceanus • Okeanos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 53, 58, 59, 121; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 2, 4, 77, 79, 80, 89; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 27, 43, 239, 277; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 69; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 148; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 213, 387
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11 ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην'12 Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν, 13 κούρην τʼ αἰγιόχοιο Διὸς γλαυκῶπιν Ἀθήνην 14 Φοῖβόν τʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν 15 ἠδὲ Ποσειδάωνα γεήοχον, ἐννοσίγαιον, 16 καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην 17 Ἥβην τε χρυσοστέφανον καλήν τε Διώνην 18 Λητώ τʼ Ἰαπετόν τε ἰδὲ Κρόνον ἀγκυλομήτην 19 Ἠῶ τʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην 20 Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν
117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ
133 Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην, 134 Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε 135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε 136 Φοίβην τε χρυσοστέφανον Τηθύν τʼ ἐρατεινήν. 137 τοὺς δὲ μέθʼ ὁπλότατος γένετο Κρόνος ἀγκυλομήτης, 138 δεινότατος παίδων· θαλερὸν δʼ ἤχθηρε τοκῆα. 139 γείνατο δʼ αὖ Κύκλωπας ὑπέρβιον ἦτορ ἔχοντας,
168 φθέγξατο. θαρσήσας δὲ μέγας Κρόνος ἀγκυλομήτης
337 Τηθὺς δʼ Ὠκεανῷ Ποταμοὺς τέκε δινήεντας,
340 Φᾶσίν τε Ῥῆσόν τʼ Ἀχελώιόν τʼ ἀργυροδίνην
362 αὗται δʼ Ὠκεανοῦ καὶ Τηθύος ἐξεγένοντο
368 υἱέες Ὠκεανοῦ, τοὺς γείνατο πότνια Τηθύς·
385 καὶ Κράτος ἠδὲ Βίην ἀριδείκετα γείνατο τέκνα,
392 εἶπε δʼ, ὃς ἂν μετὰ εἷο θεῶν Τιτῆσι μάχοιτο,
550 Φῆ ῥα δολοφρονέων· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς
574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν.
784 Ζεὺς δέ τε Ἶριν ἔπεμψε θεῶν μέγαν ὅρκον ἐνεῖκαι
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887 πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893 ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894 ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895 πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 896 ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 897 αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 898 ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 899 ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν, 900 ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε.
904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς,
914 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς.
928 γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ,
937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν. ' None | sup>
11 To Zeus, the aegis-bearer, lavishing hymns,'12 And her whose golden sandals grace her limbs, 13 Hera, the queen of Argos, and grey-eyed 14 Athena, Phoebus and her who casts side- 15 Long glances, Aphrodite, Artemis, too, 16 The archeress, and Lord Poseidon who 17 Both holds and shakes the earth, Themis the blest 18 And Hebe, too, who wears a golden crest, 19 And fair Dione, Leto, Iapeto 20 And crafty Cronos, Eos, Helio
117 of the immortal gods, and those created
133 Then Eros, fairest of the deathless ones, 134 Who weakens all the gods and men and stun 135 Their prudent judgment. Chaos then created 136 Erebus; black Night was born, and then she mated 137 With Erebus and spawned Aether and Day; 138 Then Earth, so that on every side she may 139 Be covered, first bore Heaven, who was replete
168 Even to be in their vicinity
337 Whose skin was speckled: it was frightening.
340 A hollow rock where none would ever go,
362 And powerful, possessing not one head
368 To adulthood the deadly Sphinx who slew
385 The Haliacmon, the Heptaporus,
392 of daughters who received the godly grace
550 Behind him, safe and sound, and soon one day
574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 578 And strength had gone beyond the boundary 579 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest.
784 A brazen anvil would reach Tartaru
886 Gave him in marriage to his progeny 887 Cymopolea. When Zeus, in the war, 888 Drove the Titans out of Heaven, huge Earth bore 889 Her youngest child Typhoeus with the aid 890 of golden Aphrodite, who had bade 891 Her lie with Tartarus. In everything 892 He did the lad was strong, untiring 893 When running, and upon his shoulders spread 894 A hundred-headed dragon, full of dread, 895 Its dark tongues flickering, and from below 896 His eyes a flashing flame was seen to glow; 897 And from each head shot fire as he glared 898 And from each head unspeakable voices blared: 899 Sometimes a god could understand the sound 900 They made, but sometimes, echoing around,
904 The sound of whelps was heard, sometimes the ear
914 As he arose. The earth groaned, thunder pealed
928 Well-shored, from high Olympus he took flight,
937 Scorched by a terrible vapour, liquefied ' None |
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3. Homer, Iliad, 1.423, 14.158, 14.197-14.217, 14.243-14.248, 14.276-14.291, 14.300-14.311, 21.194-21.197, 23.205 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Homer, as Ocean • Ocean • Ocean (ποταμός Οκεανοἴο) • Ocean and Tethys, in theogony • Ocean/Oceanus • Oceanus • Okeanos • Okeanos, and Tethys
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 64; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 154; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 2, 90, 104; Faraone (1999), Ancient Greek Love Magic, 97, 100; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 27; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 154; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 3; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 21, 43; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 32, 195, 231; Torok (2014), Herodotus In Nubia, 92; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 49, 52, 386, 387, 389, 390
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1.423 Ζεὺς γὰρ ἐς Ὠκεανὸν μετʼ ἀμύμονας Αἰθιοπῆας
14.158 ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ.
14.197 τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199 δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200 εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202 οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203 δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208 εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209 εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210 αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211 τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212 οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213 Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216 ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217 πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων.
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.
14.276 Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286 ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287 εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288 μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289 ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290 ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291 χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν.
14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303 οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307 ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308 ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309 νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310 μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο.
21.194 τῷ οὐδὲ κρείων Ἀχελώϊος ἰσοφαρίζει, 21.195 οὐδὲ βαθυρρείταο μέγα σθένος Ὠκεανοῖο, 21.196 ἐξ οὗ περ πάντες ποταμοὶ καὶ πᾶσα θάλασσα 21.197 καὶ πᾶσαι κρῆναι καὶ φρείατα μακρὰ νάουσιν·
23.205 οὐχ ἕδος· εἶμι γὰρ αὖτις ἐπʼ Ὠκεανοῖο ῥέεθρα'' None | sup>
1.423 But remain by your swift, sea-faring ships, and continue your wrath against the Achaeans, and refrain utterly from battle; for Zeus went yesterday to Oceanus, to the blameless Ethiopians for a feast, and all the gods followed with him; but on the twelfth day he will come back again to Olympus, ' "
14.158 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " 14.197 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
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,
14.276 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about,
14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus.
21.194 Wherefore as Zeus is mightier than rivers that murmur seaward, so mightier too is the seed of Zeus than the seed of a river. For lo, hard beside thee is a great River, if so be he can avail thee aught; but it may not be that one should fight with Zeus the son of Cronos. With him doth not even king Achelous vie, 21.195 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven.
23.205 I may not sit, for I must go back unto the streams of Oceanus, unto the land of the Ethiopians, where they are sacrificing hecatombs to the immortals, that I too may share in the sacred feast. But Achilles prayeth the North Wind and the noisy West Wind to come, and promiseth them fair offerings, that so ye may rouse the pyre to burn whereon lieth '' None |
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4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ocean • Ocean (ποταμός Οκεανοἴο) • Oceanus • Okeanos
Found in books: Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 27; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 251, 252; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 154; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 123; Torok (2014), Herodotus In Nubia, 92
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5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Oceanus • Okeanos
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 20; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 109
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6. Herodotus, Histories, 2.23 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ocean • Ocean (ποταμός Οκεανοἴο) • Oceanus
Found in books: Edmunds (2021), Greek Myth, 160; Kirkland (2022), Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception, 198; Mikalson (2003), Herodotus and Religion in the Persian Wars, 22, 174; Torok (2014), Herodotus In Nubia, 92
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2.23 ὁ δὲ περὶ τοῦ Ὠκεανοῦ λέξας ἐς ἀφανὲς τὸν μῦθον ἀνενείκας οὐκ ἔχει ἔλεγχον· οὐ γὰρ τινὰ ἔγωγε οἶδα ποταμὸν Ὠκεανὸν ἐόντα, Ὅμηρον δὲ ἢ τινὰ τῶν πρότερον γενομένων ποιητέων δοκέω τὸ οὔνομα εὑρόντα ἐς ποίησιν ἐσενείκασθαι.'' None | sup>
2.23 The opinion about Ocean is grounded in obscurity and needs no disproof; for I know of no Ocean river; and I suppose that Homer or some older poet invented this name and brought it into his poetry. '' None |
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7. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Ocean • Ocean and Tethys, in theogony • Okeanos
Found in books: Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 65; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 2; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 49
| 402b ΣΩ. τί οὖν; δοκεῖ σοι ἀλλοιότερον Ἡρακλείτου νοεῖν ὁ τιθέμενος τοῖς τῶν ἄλλων θεῶν προγόνοις Ῥέαν τε καὶ Κρόνον ; ἆρα οἴει ἀπὸ τοῦ αὐτομάτου αὐτὸν ἀμφοτέροις ῥευμάτων ὀνόματα θέσθαι; ὥσπερ αὖ Ὅμηρος Ὠκεανόν τε θεῶν γένεσίν φησιν καὶ μητέρα Τηθύν· οἶμαι δὲ καὶ Ἡσίοδος. λέγει δέ που καὶ Ὀρφεὺς ὅτι Ὠκεανὸς πρῶτος καλλίρροος ἦρξε γάμοιο,'' None | 402b Socrates. Well, don’t you think he who gave to the ancestors of the other gods the names Rhea and Cronus had the same thought as Heracleitus? Do you think he gave both of them the names of streams merely by chance? Just so Homer, too, says— Ocean the origin of the gods, and their mother Tethys; Hom. Il. 14.201, 302 and I believe Hesiod says that also. Orpheus, too, says— Fair-flowing Ocean was the first to marry,'' None |
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8. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • metaliterary symbols, ocean • ocean
Found in books: Kazantzidis (2021), Lucretius on Disease: The Poetics of Morbidity in "De rerum natura", 132; Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 11
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9. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Indian Ocean • Ocean • Okeanos • Oriental Ocean • Skythian Ocean
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 339; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 122
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10. Strabo, Geography, 1.2.10
Tagged with subjects: • Nile, Oceanus • Okeanos • Tomis, Pontic region encircled by ocean
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 228; Manolaraki (2012), Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus, 161; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 264
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1.2.10 Being acquainted with Colchis, and the voyage of Jason to Aea, and also with the historical and fabulous relations concerning Circe and Medea, their enchantments and their various other points of resemblance, he feigns there was a relationship between them, notwithstanding the vast distance by which they were separated, the one dwelling in an inland creek of the Euxine, and the other in Italy, and both of them beyond the ocean. It is possible that Jason himself wandered as far as Italy, for traces of the Argonautic expedition are pointed out near the Ceraunian mountains, by the Adriatic, at the Posidonian Gulf, and the isles adjacent to Tyrrhenia. The Cyaneae, called by some the Symplegades, or Jostling Rocks, which render the passage through the Strait of Constantinople so difficult, also afforded matter to our poet. The actual existence of a place named Aea, stamped credibility upon his Aeaea; so did the Symplegades upon the Planctae, (the Jostling Rocks upon the Wandering Rocks) and the passage of Jason through the midst of them; in the same way Scylla and Charybdis accredited the passage of Ulysses past those rocks. In his time people absolutely regarded the Euxine as a kind of second ocean, and placed those who had crossed it in the same list with navigators who had passed the Pillars. It was looked upon as the largest of our seas, and was therefore par excellence styled the Sea, in the same way as Homer is called the Poet. In order therefore to be well received, it is probable he transferred the scenes from the Euxine to the ocean, so as not to stagger the general belief. And in my opinion those Solymi who possess the highest ridges of Taurus, lying between Lycia and Pisidia, and those who in their southern heights stand out most conspicuously to the dwellers on this side Taurus, and the inhabitants of the Euxine by a figure of speech, he describes as being beyond the ocean. For narrating the voyage of Ulysses in his ship, he says, But Neptune, traversing in his return From Ethiopia's sons, the mountain heights of Solyme, descried him from afar. Od. v. 282. It is probable he took his account of the one-eyed Cyclopae from Scythian history, for the Arimaspi, whom Aristaeus of Proconnesus describes in his Tales of the Arimaspi, are said to be distinguished by this peculiarity."" None |
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11. None, None, nan
Tagged with subjects: • Ocean • Oceanus
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 82, 84, 121; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 51, 386
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12. None, None, nan
Tagged with subjects: • Ocean • Oceanus
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 53, 58; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 36, 49
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