Tiresias: The Ancient Mediterranean Religions Source Database

²² αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, ²³ ἄρνας ποιμαίνονθʼ Ἑλικῶνος ὕπο ζαθέοιο. ¹¹⁶ ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα ¹¹⁷ Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ, ¹¹⁸ ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, ¹²⁶ Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ, ³⁹⁰ ἤματι τῷ, ὅτε πάντας Ὀλύμπιος ἀστεροπητὴς, ³⁹¹ ἀθανάτους ἐκάλεσσε θεοὺς ἐς μακρὸν Ὄλυμπον, ³⁹² εἶπε δʼ, ὃς ἂν μετὰ εἷο θεῶν Τιτῆσι μάχοιτο, ³⁹³ μή τινʼ ἀπορραίσειν γεράων, τιμὴν δὲ ἕκαστον, ³⁹⁴ ἑξέμεν, ἣν τὸ πάρος γε μετʼ ἀθανάτοισι θεοῖσιν, ... ⁹⁰² Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν, ⁹⁰³ αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι, ⁹²⁸ γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ, ⁹⁵⁰ ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, ⁹⁵¹ ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, ⁹⁵² παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, ⁹⁵³ αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, ⁹⁵⁴ ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας, ⁹⁵⁵ ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα.

²² Black Night and each sacred divinity, ²³ That lives forever. Hesiod was taught,
¹¹⁶ A pleasing song and laud the company ¹¹⁷ of the immortal gods, and those created, ¹¹⁸ In earthly regions and those generated,
¹²⁶ To many-valed Olympus found their way.
³⁹⁰ The Ladon, Evenus, the Ardescus, ³⁹¹ Divine Scamander, and a sacred race, ³⁹² of daughters who received the godly grace, ³⁹³ of Zeus to nurture young men, with the aid, ³⁹⁴ of Phoebus and the rivers I’ve displayed, ...
⁹⁰² Would sound, sometimes a lion, mercile, ⁹⁰³ At heart, sometimes – most wonderful to hear –,
⁹²⁸ Well-shored, from high Olympus he took flight,
⁹⁵⁰ Sailors and ships as fearfully they blow, ⁹⁵¹ In every season, making powerle, ⁹⁵² The sailors. Others haunt the limitle, ⁹⁵³ And blooming earth, where recklessly they spoil, ⁹⁵⁴ The splendid crops that mortals sweat and toil, ⁹⁵⁵ To cultivate, and cruel agitation,

^1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα, ^1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο·, ^1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω, ^1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν·, ^1.396 πολλάκι γάρ σεο πατρὸς ἐνὶ μεγάροισιν ἄκουσα, ^1.397 εὐχομένης ὅτʼ ἔφησθα κελαινεφέϊ Κρονίωνι, ^1.398 οἴη ἐν ἀθανάτοισιν ἀεικέα λοιγὸν ἀμῦναι, ^1.399 ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι, ^1.400 Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·, ^1.401 ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν, ... ^20.25 ἀμφοτέροισι δʼ ἀρήγεθʼ ὅπῃ νόος ἐστὶν ἑκάστου. ^20.54 ὣς τοὺς ἀμφοτέρους μάκαρες θεοὶ ὀτρύνοντες, ^21.448 Φοῖβε σὺ δʼ εἰλίποδας ἕλικας βοῦς βουκολέεσκες, ^21.449 Ἴδης ἐν κνημοῖσι πολυπτύχου ὑληέσσης. ^24.329 οἳ δʼ ἐπεὶ οὖν πόλιος κατέβαν, πεδίον δʼ ἀφίκοντο, 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·

^1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.199 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. ^1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
^1.396 For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. ^1.399 For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. ^1.400 But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, ^1.401 But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, ... ^20.6 brow of many-ribbed Olympus; and she sped everywhither, and bade them come to the house of Zeus. There was no river that came not, save only Oceanus, nor any nymph, of all that haunt the fair copses, the springs that feed the rivers, and the grassy meadows.
^20.22 Thou knowest, O Shaker of Earth, the purpose in my breast, for the which I gathered you hither; I have regard unto them, even though they die. Yet verily, for myself will I abide here sitting in a fold of Olympus, wherefrom I will gaze and make glad my heart; but do ye others all go forth till ye be come among the Trojans and Achaeans, and bear aid to this side or that, even as the mind of each may be. ^20.24 Thou knowest, O Shaker of Earth, the purpose in my breast, for the which I gathered you hither; I have regard unto them, even though they die. Yet verily, for myself will I abide here sitting in a fold of Olympus, wherefrom I will gaze and make glad my heart; but do ye others all go forth till ye be come among the Trojans and Achaeans, and bear aid to this side or that, even as the mind of each may be. ^20.25 For if Achilles shall fight alone against the Trojans, not even for a little space will they hold back the swift-footed son of Peleus. Nay, even aforetime were they wont to tremble as they looked upon him, and now when verily his heart is grievously in wrath for his friend, I fear me lest even beyond what is ordained he lay waste the wall.

^20.54 and now upon the loud-sounding shores would she utter her loud cry. And over against her shouted Ares, dread as a dark whirlwind, calling with shrill tones to the Trojans from the topmost citadel, and now again as he sped by the shore of Simois over Callicolone. Thus did the blessed gods urge on the two hosts to, "
^21.448 at the bidding of Zeus and served the lordly Laomedon for a years space at a fixed wage, and he was our taskmaster and laid on us his commands. I verily built for the Trojans round about their city a wall, wide and exceeding fair, that the city might never be broken; and thou, Phoebus, didst herd the sleek kine of shambling gait amid the spurs of wooded Ida, the many-ridged.", " ^21.449 at the bidding of Zeus and served the lordly Laomedon for a years space at a fixed wage, and he was our taskmaster and laid on us his commands. I verily built for the Trojans round about their city a wall, wide and exceeding fair, that the city might never be broken; and thou, Phoebus, didst herd the sleek kine of shambling gait amid the spurs of wooded Ida, the many-ridged.",
^24.329 driven of wise-hearted Idaeus, and behind came the horses that the old man ever plying the lash drave swiftly through the city; and his kinsfolk all followed wailing aloud as for one faring to his death. But when they had gone down from the city and were come to the plain,

^20.70 Ἥρη δʼ αὐτῇσιν περὶ πασέων δῶκε γυναικῶν, ^20.75 ἐς Δία τερπικέραυνον, ὁ γάρ τʼ εὖ οἶδεν ἅπαντα, ἦ τοι τῶν ἄλλων ἀνέμων κατέδησε κελεύθους, νῆχε δʼ ἐπειγόμενος ποσὶν ἠπείρου ἐπιβῆναι. ἔμμεναι. οὔτʼ ἀνέμοισι τινάσσεται οὔτε ποτʼ ὄμβρῳ, Ζεῦ πάτερ ἠδʼ ἄλλοι μάκαρες θεοὶ αἰὲν ἐόντες, ὑμεῖς δʼ εἰσορόῳτε θεοὶ πᾶσαί τε θέαιναι, εἴδωλον· αὐτὸς δὲ μετʼ ἀθανάτοισι θεοῖσι, τέρπεται ἐν θαλίῃς καὶ ἔχει καλλίσφυρον Ἥβην, παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου. ὡς δʼ ὅτε Πανδαρέου κούρας ἀνέλοντο θύελλαι·, τῇσι τοκῆας μὲν φθῖσαν θεοί, αἱ δʼ ἐλίποντο, ὀρφαναὶ ἐν μεγάροισι, κόμισσε δὲ δῖʼ Ἀφροδίτη, τυρῷ καὶ μέλιτι γλυκερῷ καὶ ἡδέϊ οἴνῳ·, εἶδος καὶ πινυτήν, μῆκος δʼ ἔπορʼ Ἄρτεμις ἁγνή, ἔργα δʼ Ἀθηναίη δέδαε κλυτὰ ἐργάζεσθαι. εὖτʼ Ἀφροδίτη δῖα προσέστιχε μακρὸν Ὄλυμπον, κούρῃς αἰτήσουσα τέλος θαλεροῖο γάμοιο—, μοῖράν τʼ ἀμμορίην τε καταθνητῶν ἀνθρώπων—, τόφρα δὲ τὰς κούρας ἅρπυιαι ἀνηρείψαντο, καί ῥʼ ἔδοσαν στυγερῇσιν ἐρινύσιν ἀμφιπολεύειν·, ὣς ἔμʼ ἀϊστώσειαν Ὀλύμπια δώματʼ ἔχοντες,

^20.70 Hera gave them looks and sense beyond all women, chaste Artemis gave them stature, and Athena taught them to work splendid works. While divine Aphrodite was on her way to tall Olympus, to ask for a decision on a prosperous marriage for the girls, ^20.75 to Zeus, the Lightning-hurler, for he knows all well, both the fortunes and misfortunes of mortal men, the Snatchers Harpies snatched the girls and carried them off, and gave them to the hateful Erinyes, to be their handmaids. So may those with homes on Olympus make me disappear,

⁶² Upon the deathless gods with heavenly sheen, ⁶³ Fragrant and sweet. Her rich clothes they arrayed,
⁶⁷ She is the mother). To the high retreat, ⁶⁸ She came, where, fawning, grey wolves came to meet, ⁶⁹ Her – grim-eyed lions and speedy leopards, too,
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,
¹⁷³ She stood, and from her cheeks there radiated, ¹⁷⁴ Unearthly beauty one associated, ¹⁷⁵ With well-wreathed Cytherea. And then she, ¹⁷⁶ Roused him and said: “Why sleep so heavily? ¹⁷⁷ Get up, Anchises! Tell me, is my guise, ¹⁷⁸ The same to you as when you first laid eye, ¹⁷⁹ Upon me?” He awoke immediately. ¹⁸⁰ Seeing her neck and lovely eyes, was he, ...

ἀκροτάτην κορυφὴν μηλοσκόπον εἰσαναβαίνων. πολλάκι δ’ ἀργινόεντα διέδραμεν οὔρεα μακρά, πολλάκι δ’ ἐν κνημοῖσι διήλασε θῆρας ἐναίρων, ὀξέα δερκόμενος: τότε δ’ ἕσπερος ἔκλαγεν οἶον, σὺν δέ σφιν τότε Νύμφαι ὀρεστιάδες λιγύμολποι, ἀθάνατοι, περίαλλα δ’ ὁ Βάκχειος Διόνυσος: φοιτᾷ δ’ ἔνθα καὶ ἔνθα διὰ ῥωπήια πυκνά, ἄλλοτε μὲν ῥείθροισιν ἐφελκόμενος μαλακοῖσιν, ἄλλοτε δ’ αὖ πέτρῃσιν ἐν ἠλιβάτοισι διοιχνεῖ,

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³¹⁴ Demeter’s body shone from far away

⁴ The herald of the gods and progeny

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²¹⁶ Not mean nor small but tall to look uponLength:
351, dtype: string ²¹⁷ And lovely, sang – Apollo’s sister, she, ²¹⁸ Who joys in arrows. In this company, ²¹⁹ Were also sporting Hermes, keen of eye, ²²⁰ And Ares, while Apollo, stepping high, ²²¹ And fine, played on his lyre. All around, ²²² His radiance shone, his gleaming feet would bound, ²²³ His close-weave vest aglow. Felicity, ²²⁴ Filled gold-tressed Leto and wise Zeus to see, ²²⁵ Among the gods their dear son as he played, ²²⁶ The lyre. How, then, shall I, for one who’s made, ... ⁵³⁶ An altar on the beach and offer praise, ⁵³⁷ Around a fire and offer white meal to me, ⁵³⁸ All round the altar. From the hazy sea, ⁵³⁹ I leapt upon your swift ship, and therefore, ⁵⁴⁰ Pray to me as Delphinius; furthermore, ⁵⁴¹ The altar shall be called ‘Delphinius’, too, ⁵⁴² Forever and ‘offering a splendid view’. ⁵⁴³ By your swift, dark ship cook a meal, and then, ⁵⁴⁴ Make offering to the Olympian gods, and when,

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Διὸς προφήτης δʼ ἐστὶ Λοξίας πατρός.

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" ^3.1 Olympian 3: For Theron of Acragas Chariot Race 476 B.C. I pray that I may be pleasing to the hospitable sons of Tyndareus and to Helen of the beautiful hair while I honor renowned Acragas by raising my song in praise of Therons victory at Olympia, won by the choicest of horses with untiring feet. With this in view the Muse stood beside me when I found a shining new manner 5 of fitting the splendid voice of the victory procession to the Dorian sandal. For the garlands twined around his hair exact from me this sacred debt, to blend harmoniously for the son of Aenesidamus the embroidered song of the lyre and the cry of the flutes with the arrangement of words, and Pisa bids me to raise my voice - Pisa, from which 10 god-fated songs come often to men, for anyone over whose brow the strict Aetolian judge of the Greeks tosses up around his hair the gray-green adornment of olive leaves, fulfilling the ancient behests of Heracles; the olive which once the son of Amphitryon brought from the shady springs of the Danube, 15 to be the most beautiful memorial of the Olympian contests, when he had persuaded the Hyperborean people, the servants of Apollo, with speech. With trustworthy intentions he was entreating them for a shady plant, to be shared by all men and to be a garland of excellence in the grove of Zeus which is hospitable to all. For already the altars had been consecrated to his father, and in mid-month the full evenings eye shone brightly, the Moon on her golden chariot, and he had established the consecrated trial of the great games along with the four years festival beside the sacred banks of the Alpheus. But Pelops sacred ground was not flourishing with beautiful trees in the valleys below the hill of Cronus. He saw that this garden, bare of trees, was exposed to the piercing rays of the sun.",

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²⁸⁷ μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. ²⁸⁸ ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου, ²⁸⁹ Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, ²⁹⁰ Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ·, ²⁹¹ Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. ²⁹² ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου, ²⁹³ αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, ⁵²⁸ ἀναφαίνω σε τόδʼ, ὦ Βάκχιε, word split in text

²⁸⁶ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁸⁷ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁸⁹ o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁹⁰ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, ²⁹³ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time,
⁵²⁸ crying out: Go, Dithyrambus, enter this my male womb. I will make you illustrious, Bacchus, in Thebes , so that they will call you by this name.

⁶⁶⁰ CHORUS: Respect a man whose probity and troth Are known to all and now confirmed by oath. OIDIPUS: Dost know what grace thou cravest? Chorus: Yea, I know. OIDIPUS: Declare it then and make thy meaning plain. CHORUS: Brand not a friend whom babbling tongues assail; Let not suspicion gainst his oath prevail. OIDIPUS: Bethink you that in seeking this ye seek In very sooth my death or banishment? CHORUS: No, by the leader of the host divine! Witness, thou Sun, such thought was never mine, Unblest, unfriended may I perish, If ever I such wish did cherish! But O my heart is desolate Musing on our striken State, Doubly falln should discord grow Twixt you twain, to crown our woe. OIDIPUS: Well, let him go, no matter what it cost me, Or certain death or shameful banishment, For your sake I relent, not his; and him, Whereer he be, my heart shall still abhor.", ⁶⁶¹ No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought!
¹⁰⁸⁸ If I am a seer or wise of heart,
¹¹⁰⁵ Or perhaps it was Cyllene’s lord, or the Bacchants’ god, dweller on the hill-tops, that received you, a new-born joy, from one of the nymphs of Helicon, with whom he most often sports. Oedipu, "

" ^8.3.30 It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lords immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently."

^4.265 Continuo invadit: Tu nunc Karthaginis altae, ^4.266 fundamenta locas, pulchramque uxorius urbem, ^4.267 exstruis, heu regni rerumque oblite tuarum? ^4.268 Ipse deum tibi me claro demittit Olympo, ^4.269 regnator, caelum ac terras qui numine torquet; ^4.270 ipse haec ferre iubet celeris mandata per auras: ^4.271 quid struis, aut qua spe Libycis teris otia terris? ^4.272 Si te nulla movet tantarum gloria rerum, ^4.273 4.274 Ascanium surgentem et spes heredis Iuli, ^4.275 respice, cui regnum Italiae Romanaque tellus, ^4.276 debentur. Tali Cyllenius ore locutus, ^4.277 mortalis visus medio sermone reliquit, ^4.278 et procul in tenuem ex oculis evanuit auram.

^4.265 but with the morn she takes her watchful throne, ^4.266 high on the housetops or on lofty towers, ^4.267 to terrify the nations. She can cling, ^4.268 to vile invention and maligt wrong, ^4.269 or mingle with her word some tidings true. " ^4.270 She now with changeful story filled mens ears,", ^4.271 exultant, whether false or true she sung: ^4.272 how, Trojan-born Aeneas having come, ^4.273 Dido, the lovely widow, Iooked his way, ^4.274 deigning to wed; how all the winter long, ^4.275 they passed in revel and voluptuous ease, " ^4.276 to dalliance given oer; naught heeding now", ^4.277 of crown or kingdom—shameless! lust-enslaved! ^4.278 Such tidings broadcast on the lips of men

^2.5.11 τελεσθέντων δὲ τῶν ἄθλων ἐν μηνὶ καὶ ἔτεσιν ὀκτώ, μὴ προσδεξάμενος Εὐρυσθεὺς τόν τε τῶν τοῦ Αὐγέου βοσκημάτων καὶ τὸν τῆς ὕδρας, ἑνδέκατον ἐπέταξεν ἆθλον παρʼ Ἑσπερίδων χρύσεα μῆλα κομίζειν. 1 -- ταῦτα δὲ ἦν, οὐχ ὥς τινες εἶπον ἐν Λιβύῃ, ἀλλʼ ἐπὶ τοῦ Ἄτλαντος ἐν Ὑπερβορέοις· ἃ Διὶ Γῆ γήμαντι Ἥραν 2 -- ἐδωρήσατο. ἐφύλασσε δὲ αὐτὰ δράκων ἀθάνατος, Τυφῶνος καὶ Ἐχίδνης, κεφαλὰς ἔχων ἑκατόν· ἐχρῆτο δὲ φωναῖς παντοίαις καὶ ποικίλαις. μετὰ τούτου δὲ Ἑσπερίδες ἐφύλαττον, Αἴγλη Ἐρύθεια Ἑσπερία Ἀρέθουσα. 3 -- πορευόμενος οὖν ἐπὶ ποταμὸν Ἐχέδωρον ἧκε. Κύκνος δὲ Ἄρεος καὶ Πυρήνης εἰς μονομαχίαν αὐτὸν προεκαλεῖτο. Ἄρεος δὲ τοῦτον ἐκδικοῦντος καὶ συνιστάντος μονομαχίαν, βληθεὶς κεραυνὸς μέσος ἀμφοτέρων διαλύει τὴν μάχην. βαδίζων δὲ διʼ Ἰλλυριῶν, καὶ σπεύδων 1 -- ἐπὶ ποταμὸν Ἠριδανόν, ἧκε πρὸς νύμφας Διὸς καὶ Θέμιδος. αὗται μηνύουσιν αὐτῷ Νηρέα. συλλαβὼν δὲ αὐτὸν κοιμώμενον καὶ παντοίας ἐναλλάσσοντα μορφὰς ἔδησε, καὶ οὐκ ἔλυσε πρὶν ἢ μαθεῖν παρʼ αὐτοῦ ποῦ τυγχάνοιεν τὰ μῆλα καὶ αἱ Ἑσπερίδες. μαθὼν δὲ Λιβύην διεξῄει. ταύτης ἐβασίλευε παῖς Ποσειδῶνος Ἀνταῖος, ὃς τοὺς ξένους ἀναγκάζων παλαίειν ἀνῄρει. τούτῳ παλαίειν ἀναγκαζόμενος Ἡρακλῆς ἀράμενος ἅμμασι 2 -- μετέωρον κλάσας ἀπέκτεινε· ψαύοντα γὰρ γῆς ἰσχυρότερον 3 -- συνέβαινε 4 -- γίνεσθαι, διὸ καὶ Γῆς τινες ἔφασαν τοῦτον εἶναι παῖδα. μετὰ Λιβύην δὲ Αἴγυπτον διεξῄει. 5 -- ταύτης ἐβασίλευε Βούσιρις Ποσειδῶνος παῖς καὶ Λυσιανάσσης τῆς Ἐπάφου. οὗτος τοὺς ξένους ἔθυεν ἐπὶ βωμῷ Διὸς κατά τι λόγιον· ἐννέα γὰρ ἔτη ἀφορία τὴν Αἴγυπτον κατέλαβε, Φρασίος 1 -- δὲ ἐλθὼν ἐκ Κύπρου, μάντις τὴν ἐπιστήμην, ἔφη τὴν ἀφορίαν 1 -- παύσασθαι ἐὰν ξένον ἄνδρα τῷ Διὶ σφάξωσι κατʼ ἔτος. Βούσιρις δὲ ἐκεῖνον πρῶτον σφάξας τὸν μάντιν τοὺς κατιόντας ξένους ἔσφαζε. συλληφθεὶς οὖν καὶ Ἡρακλῆς τοῖς βωμοῖς προσεφέρετο τὰ δὲ δεσμὰ διαρρήξας τόν τε Βούσιριν καὶ τὸν ἐκείνου παῖδα Ἀμφιδάμαντα ἀπέκτεινε. διεξιὼν δὲ Ἀσίαν 2 -- Θερμυδραῖς, Λινδίων 3 -- λιμένι, προσίσχει. καὶ βοηλάτου τινὸς λύσας τὸν ἕτερον τῶν ταύρων ἀπὸ τῆς ἁμάξης εὐωχεῖτο θύσας. ὁ δὲ βοηλάτης βοηθεῖν ἑαυτῷ μὴ δυνάμενος στὰς ἐπί τινος ὄρους κατηρᾶτο. διὸ καὶ νῦν, ἐπειδὰν θύωσιν Ἡρακλεῖ, μετὰ καταρῶν τοῦτο πράττουσι. παριὼν δὲ Ἀραβίαν Ἠμαθίωνα κτείνει παῖδα Τιθωνοῦ. καὶ διὰ τῆς Λιβύης πορευθεὶς ἐπὶ τὴν ἔξω θάλασσαν παρʼ Ἡλίου 1 -- τὸ δέπας παραλαμβάνει. 2 -- καὶ περαιωθεὶς ἐπὶ τὴν ἤπειρον τὴν ἀντικρὺ κατετόξευσεν ἐπὶ τοῦ Καυκάσου τὸν ἐσθίοντα τὸ τοῦ Προμηθέως ἧπαρ ἀετόν, ὄντα Ἐχίδνης καὶ Τυφῶνος· καὶ τὸν Προμηθέα ἔλυσε, δεσμὸν ἑλόμενος τὸν τῆς ἐλαίας, καὶ παρέσχε τῷ Διὶ Χείρωνα θνήσκειν ἀθάνατον 1 -- ἀντʼ αὐτοῦ θέλοντα. ὡς δὲ ἧκεν εἰς Ὑπερβορέους πρὸς Ἄτλαντα, εἰπόντος Προμηθέως τῷ Ἡρακλεῖ αὐτὸν ἐπὶ τὰ μῆλα μὴ πορεύεσθαι, διαδεξάμενον δὲ Ἄτλαντος τὸν πόλον ἀποστέλλειν ἐκεῖνον, πεισθεὶς διεδέξατο. Ἄτλας δὲ δρεψάμενος 2 -- παρʼ Ἑσπερίδων τρία μῆλα ἧκε πρὸς Ἡρακλέα. καὶ μὴ βουλόμενος τὸν πόλον ἔχειν 3 -- καὶ σπεῖραν ἐπὶ τῆς κεφαλῆς θέλειν ποιήσασθαι. τοῦτο ἀκούσας Ἄτλας, ἐπὶ γῆς καταθεὶς τὰ μῆλα τὸν πόλον διεδέξατο. καὶ οὕτως ἀνελόμενος αὐτὰ Ἡρακλῆς ἀπηλλάττετο. ἔνιοι δέ φασιν οὐ παρὰ Ἄτλαντος αὐτὰ λαβεῖν, ἀλλʼ αὐτὸν δρέψασθαι τὰ μῆλα, κτείναντα τὸν φρουροῦντα ὄφιν. κομίσας δὲ τὰ μῆλα Εὐρυσθεῖ ἔδωκεν. ὁ δὲ λαβὼν Ἡρακλεῖ ; ἐδωρήσατο· παρʼ οὗ λαβοῦσα Ἀθηνᾶ πάλιν αὐτὰ ἀπεκόμισεν· ὅσιον γὰρ οὐκ ἦν αὐτὰ τεθῆναί που.

^2.5.11 When the labours had been performed in eight years and a month, Eurystheus ordered Hercules, as an eleventh labour, to fetch golden apples from the Hesperides, for he did not acknowledge the labour of the cattle of Augeas nor that of the hydra. These apples were not, as some have said, in Libya, but on Atlas among the Hyperboreans. They were presented < by Earth> to Zeus after his marriage with Hera, and guarded by an immortal dragon with a hundred heads, offspring of Typhon and Echidna, which spoke with many and divers sorts of voices. With it the Hesperides also were on guard, to wit, Aegle, Erythia, Hesperia, and Arethusa. So journeying he came to the river Echedorus. And Cycnus, son of Ares and Pyrene, challenged him to single combat. Ares championed the cause of Cycnus and marshalled the combat, but a thunderbolt was hurled between the two and parted the combatants. And going on foot through Illyria and hastening to the river Eridanus he came to the nymphs, the daughters of Zeus and Themis. They revealed Nereus to him, and Hercules seized him while he slept, and though the god turned himself into all kinds of shapes, the hero bound him and did not release him till he had learned from him where were the apples and the Hesperides. Being informed, he traversed Libya . That country was then ruled by Antaeus, son of Poseidon, who used to kill strangers by forcing them to wrestle. Being forced to wrestle with him, Hercules hugged him, lifted him aloft, broke and killed him; for when he touched earth so it was that he waxed stronger, wherefore some said that he was a son of Earth. After Libya he traversed Egypt . That country was then ruled by Busiris, a son of Poseidon by Lysianassa, daughter of Epaphus. This Busiris used to sacrifice strangers on an altar of Zeus in accordance with a certain oracle. For Egypt was visited with dearth for nine years, and Phrasius, a learned seer who had come from Cyprus, said that the dearth would cease if they slaughtered a stranger man in honor of Zeus every year. Busiris began by slaughtering the seer himself and continued to slaughter the strangers who landed. So Hercules also was seized and haled to the altars, but he burst his bonds and slew both Busiris and his son Amphidamas. And traversing Asia he put in to Thermydrae, the harbor of the Lindians. And having loosed one of the bullocks from the cart of a cowherd, he sacrificed it and feasted. But the cowherd, unable to protect himself, stood on a certain mountain and cursed. Wherefore to this day, when they sacrifice to Hercules, they do it with curses. And passing by Arabia he slew Emathion, son of Tithonus, and journeying through Libya to the outer sea he received the goblet from the Sun. And having crossed to the opposite mainland he shot on the Caucasus the eagle, offspring of Echidna and Typhon, that was devouring the liver of Prometheus, and he released Prometheus, after choosing for himself the bond of olive, and to Zeus he presented Chiron, who, though immortal, consented to die in his stead. Now Prometheus had told Hercules not to go himself after the apples but to send Atlas, first relieving him of the burden of the sphere; so when he was come to Atlas in the land of the Hyperboreans, he took the advice and relieved Atlas. But when Atlas had received three apples from the Hesperides, he came to Hercules, and not wishing to support the sphere< he said that he would himself carry the apples to Eurystheus, and bade Hercules hold up the sky in his stead. Hercules promised to do so, but succeeded by craft in putting it on Atlas instead. For at the advice of Prometheus he begged Atlas to hold up the sky till he should> put a pad on his head. When Atlas heard that, he laid the apples down on the ground and took the sphere from Hercules. And so Hercules picked up the apples and departed. But some say that he did not get them from Atlas, but that he plucked the apples himself after killing the guardian snake. And having brought the apples he gave them to Eurystheus. But he, on receiving them, bestowed them on Hercules, from whom Athena got them and conveyed them back again; for it was not lawful that they should be laid down anywhere.

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" ^2.9.6 We, however, although but men, not to nourish the insolence of the heretics by our silence, will return to their objections such answers as occur to us, so far as our abilities enable us. We have frequently shown, by those declarations which we were able to produce from the holy Scriptures, that God, the Creator of all things, is good, and just, and all-powerful. When He in the beginning created those beings which He desired to create, i.e. rational natures, He had no other reason for creating them than on account of Himself, i.e. His own goodness. As He Himself, then, was the cause of the existence of those things which were to be created, in whom there was neither any variation nor change, nor want of power, He created all whom He made equal and alike, because there was in Himself no reason for producing variety and diversity. But since those rational creatures themselves, as we have frequently shown, and will yet show in the proper place, were endowed with the power of free-will, this freedom of will incited each one either to progress by imitation of God, or reduced him to failure through negligence. And this, as we have already stated, is the cause of the diversity among rational creatures, deriving its origin not from the will or judgment of the Creator, but from the freedom of the individual will. Now God, who deemed it just to arrange His creatures according to their merit, brought down these different understandings into the harmony of one world, that He might adorn, as it were, one dwelling, in which there ought to be not only vessels of gold and silver, but also of wood and clay (and some indeed to honour, and others to dishonour), with those different vessels, or souls, or understandings. And these are the causes, in my opinion, why that world presents the aspect of diversity, while Divine Providence continues to regulate each individual according to the variety of his movements, or of his feelings and purpose. On which account the Creator will neither appear to be unjust in distributing (for the causes already mentioned) to every one according to his merits; nor will the happiness or unhappiness of each ones birth, or whatever be the condition that falls to his lot, be deemed accidental; nor will different creators, or souls of different natures, be believed to exist."

^1.90 One saw this mimic ship of the sea, alive and nimble-kneed, – an Achaian seaman passing by, and he cried out in this fashion: ""O my eyes, whats this miracle? how comes it that he cuts the waves with his legs, and swims over the barren sea, this land-pasturing bull? Navigable earth – is that the new creation of Cronides? Shall the farmers wain trace a watery rut through the brine-sprent deep? Thats a bastard voyage I descry upon the waves! Surely Selene has gotten an unruly bull, and leaves the sky to traipse over the high seas! Or no – deepwater Thetis drives a coach on a floating racecourse! This sea-bull is a creature very different from the land-bull, has a fishlike shape; must be a Nereid with other looks, not naked now, but in long flowing robes, driving this bull unbridled to march afoot on the waters, a new fashion that! If it is Demeter wheatenhaired, cleaving the gray back of the sea with waterfaring oxhoof, then thou, Poseidon, must have turned landlubber and migrated to the thirsty back of earth, afoot behind the plow, and cut Demeters furrow with thy sea-vessel, blown by land-winds, tramping a voyage on the soil! Bull, you are astray out of your country; Nereus is no bulldrover, Proteus no plowman, Glaucos no gardener; no marshground, no meadows in the billows; on the barren sea theres no tillage, but sailors cut the ship-harbouring water with a steering-oar, and do not split with iron; Earthshakers hinds do not sow in the furrows, but the seas plant is seaweed, seas sowing is water, the sailor is the farmer, the only furrow is the ships grain and wake, the hooker is the plow. "", ^1.118 ""But how came you to have dealings with a maid? Do bulls also go mad with love, and ravish women? Has Poseidon played a trick, and ravished a girl under the shape of a horned bull like a river-god? Has he woven another plot to follow the bedding of Tyro, just as he did the other day, when the watery paramour came trickling up with counterfeit ripples like a bastard Enipeus?"" "",

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