The Ancient Mediterranean Religions Index Database

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120 results for "orpheus"

1. Homer, Iliad, 8.13-8.15, 14.302, 14.326, 24.328, 24.468-24.516, 24.525-24.548 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 49, 123, 150, 397

8.13. / Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 8.14. / Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 8.15. / far, far away, where is the deepest gulf beneath the earth, the gates whereof are of iron and the threshold of bronze, as far beneath Hades as heaven is above earth: then shall ye know how far the mightiest am I of all gods. Nay, come, make trial, ye gods, that ye all may know. Make ye fast from heaven a chain of gold, 14.302. / 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, 14.326. / and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 24.328. / 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, 24.468. / But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.469. / But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. So spake Hermes, and departed unto high Olympus; and Priam leapt from his chariot to the ground, 24.470. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.471. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.472. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.473. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.474. / and left there Idaeus, who abode holding the horses and mules; but the old man went straight toward the house where Achilles, dear to Zeus, was wont to sit. Therein he found Achilles, but his comrades sat apart: two only, the warrior Automedon and Alcimus, scion of Ares, 24.475. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.476. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.477. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.478. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.479. / waited busily upon him; and he was newly ceased from meat, even from eating and drinking, and the table yet stood by his side. Unseen of these great Priam entered in, and coming close to Achilles, clasped in his hands his knees, and kissed his hands, the terrible, man-slaying hands that had slain his many sons. 24.480. / And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. 24.481. / And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. 24.482. / And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. 24.483. / And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. 24.484. / And as when sore blindness of heart cometh upon a man, that in his own country slayeth another and escapeth to a land of strangers, to the house of some man of substance, and wonder holdeth them that look upon him; even so was Achilles seized with wonder at sight of godlike Priam, and seized with wonder were the others likewise, and they glanced one at the other. 24.485. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.486. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.487. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.488. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.489. / But Priam made entreaty, and spake to him, saying:Remember thy father, O Achilles like to the gods, whose years are even as mine, on the grievous threshold of old age. Him full likely the dwellers that be round about are entreating evilly, neither is there any to ward from him ruin and bane. 24.490. / Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.491. / Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.492. / Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.493. / Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.494. / Howbeit, while he heareth of thee as yet alive he hath joy at heart, and therewithal hopeth day by day that he shall see his dear son returning from Troy-land. But I—I am utterly unblest, seeing I begat sons the best in the broad land of Troy, yet of them I avow that not one is left. 24.495. / Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.496. / Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.497. / Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.498. / Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.499. / Fifty I had, when the sons of the Achaeans came; nineteen were born to me of the self-same womb, and the others women of the palace bare. of these, many as they were, furious Ares hath loosed the knees, and he that alone was left me, that by himself guarded the city and the men, 24.500. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.501. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.502. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.503. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.504. / him thou slewest but now as he fought for his country, even Hector. For his sake am I now come to the ships of the Achaeans to win him back from thee, and I bear with me ransom past counting. Nay, have thou awe of the gods, Achilles, and take pity on me, remembering thine own father. Lo, I am more piteous far than he, 24.505. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.506. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.507. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.508. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. 24.509. / and have endured what no other mortal on the face of earth hath yet endured, to reach forth my hand to the face of him that hath slain my sons. So spake he, and in Achilles he roused desire to weep for his father; and he took the old man by the hand, and gently put him from him. So the twain bethought them of their dead, and wept; the one for man-slaying Hector wept sore, 24.510. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.511. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.512. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.513. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.514. / the while he grovelled at Achilles' feet, but Achilles wept for his own father, and now again for Patroclus; and the sound of their moaning went up through the house. But when goodly Achilles had had his fill of lamenting, and the longing therefor had departed from his heart and limbs, 24.515. / forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.516. / forthwith then he sprang from his seat, and raised the old man by his hand, pitying his hoary head and hoary beard; and he spake and addressed him with winged words: Ah, unhappy man, full many in good sooth are the evils thou hast endured in thy soul. How hadst thou the heart to come alone to the ships of the Achaeans, 24.525. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.526. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.527. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.529. / For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.530. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.531. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.532. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.533. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.534. / that man meeteth now with evil, now with good; but to whomsoever he giveth but of the baneful, him he maketh to be reviled of man, and direful madness driveth him over the face of the sacred earth, and he wandereth honoured neither of gods nor mortals. Even so unto Peleus did the gods give glorious gifts 24.535. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.536. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.537. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.538. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.539. / from his birth; for he excelled all men in good estate and in wealth, and was king over the Myrmidons, and to him that was but a mortal the gods gave a goddess to be his wife. 24.540. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.541. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.542. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.543. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.544. / Howbeit even upon him the gods brought evil, in that there nowise sprang up in his halls offspring of princely sons, but he begat one only son, doomed to an untimely fate. Neither may I tend him as he groweth old, seeing that far, far from mine own country I abide in the land of Troy, vexing thee and thy children. And of thee, old sire, we hear that of old thou wast blest; how of all that toward the sea Lesbos, the seat of Macar, encloseth, 24.545. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.546. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.547. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son, 24.548. / and Phrygia in the upland, and the boundless Hellespont, over all these folk, men say, thou, old sire, wast preeminent by reason of thy wealth and thy sons. Howbeit from the time when the heavenly gods brought upon thee this bane, ever around thy city are battles and slayings of men. Bear thou up, neither wail ever ceaselessly in thy heart; for naught wilt thou avail by grieving for thy son,

2. Hesiod, Theogony, 116-117, 119-122, 118 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241

118. In earthly regions and those generated

3. Homer, Odyssey, 5.125, 8.335-8.342 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123, 397

4. Hesiod, Works And Days, 300, 504-512 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 297

512. Until the winter sun and surely fail

5. Solon, Fragments, 1.2 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

6. Parmenides, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

7. Pindar, Olympian Odes, 2.83-2.85, 3.8 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1, 318

8. Simonides, Fragments, 542 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 361

9. Heraclitus of Ephesus, Fragments, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 50, 361, 365

10. Euripides, Iphigenia Among The Taurians, 143-147 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 150

11. Philolaus of Croton, Fragments, None (5th cent. BCE - missingth cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

12. Euripides, Hecuba, 1212-1214, 1211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319

1211. τί δ' οὐ τότ', εἴπερ τῷδ' ἐβουλήθης χάριν

13. Euripides, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 27

14. Euripides, Bacchae, 100-104, 242-245, 286-293, 520-529, 94-96, 98-99, 97 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

97. χρυσέαισιν συνερείδει

15. Euripides, Alcestis, 179-190, 357-360, 356 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319

16. Herodotus, Histories, 2.48.10, 2.81, 2.146 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 56, 57, 128

2.81. They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. ,They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this. 2.146. With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge.

17. Democritus, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

18. Euripides, Iphigenia At Aulis, 1212-1214, 1211 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319

19. Antiphon of Athens, Fragments, 44 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

20. Aristophanes, Frogs, 290-296 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 293

296. σάφ' ἴσθι. ποῖ δῆτ' ἂν τραποίμην; ποῖ δ' ἐγώ;

21. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 172

108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν

108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time,

22. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 361

343e. or imply that some things are truly good, while others are good but not truly so: this would seem silly and unlike Simonides. Soc. We must rather take the truly as a poetical transposition, and first quote the saying of Pittacus in some such way as this: let us suppose Pittacus himself to be speaking and Simonides replying, as thus—Good people, he says, it is hard to be good; and the poet answers—Pittacus,

23. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 14

364e. λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ

364e. And incense and libation turn their wills Praying, whenever they have sinned and made transgression. Hom. Il. 9.497 And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living,

24. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

399e. ἀναψῦχον , ἅμα δὲ ἐκλείποντος τοῦ ἀναψύχοντος τὸ σῶμα ἀπόλλυταί τε καὶ τελευτᾷ· ὅθεν δή μοι δοκοῦσιν αὐτὸ ψυχὴν καλέσαι. εἰ δὲ βούλει —ἔχε ἠρέμα· δοκῶ γάρ μοί τι καθορᾶν πιθανώτερον τούτου

399e. ἀναψῦχον ), and when this revivifying force fails, the body perishes and comes to an end therefore, I think, they called it ψυχή . But—please keep still a moment. I fancy I see something which will carry more conviction

25. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 51

152e. ἔστι μὲν γὰρ οὐδέποτʼ οὐδέν, ἀεὶ δὲ γίγνεται. καὶ περὶ τούτου πάντες ἑξῆς οἱ σοφοὶ πλὴν Παρμενίδου συμφερέσθων, Πρωταγόρας τε καὶ Ἡράκλειτος καὶ Ἐμπεδοκλῆς, καὶ τῶν ποιητῶν οἱ ἄκροι τῆς ποιήσεως ἑκατέρας, κωμῳδίας μὲν Ἐπίχαρμος, τραγῳδίας δὲ Ὅμηρος, ὃς εἰπών— Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν ηομ. ιλ. 14.201, 302. πάντα εἴρηκεν ἔκγονα ῥοῆς τε καὶ κινήσεως· ἢ οὐ δοκεῖ τοῦτο λέγειν; ΘΕΑΙ. ἔμοιγε.

152e. 0ceanus the origin of the gods, and Tethys their mother, Hom. Il. 14.201, 302 has said that all things are the offspring of flow and motion; or don’t you think he means that? THEAET. I think he does. SOC. Then who could still contend with such a great host,

26. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1

218b. Ἐρυξιμάχους, Παυσανίας, Ἀριστοδήμους τε καὶ Ἀριστοφάνας· Σωκράτη δὲ αὐτὸν τί δεῖ λέγειν, καὶ ὅσοι ἄλλοι; πάντες γὰρ κεκοινωνήκατε τῆς φιλοσόφου μανίας τε καὶ βακχείας—διὸ πάντες ἀκούσεσθε· συγγνώσεσθε γὰρ τοῖς τε τότε πραχθεῖσι καὶ τοῖς νῦν λεγομένοις. οἱ δὲ οἰκέται, καὶ εἴ τις ἄλλος ἐστὶν βέβηλός τε καὶ ἄγροικος, πύλας πάνυ μεγάλας τοῖς ὠσὶν ἐπίθεσθε.

218b. a Pausanias, an Aristodemus, and an Aristophanes—I need not mention Socrates himself—and all the rest of them; every one of you has had his share of philosophic frenzy and transport, so all of you shall hear. You shall stand up alike for what then was done and for what now is spoken. But the domestics, and all else profane and clownish, must clap the heaviest of doors upon their ears.

27. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 44, 45, 46

28. Apollonius of Rhodes, Argonautica, 1.26-1.31, 1.471-1.473, 1.496-1.511, 1.536-1.541, 1.570-1.571, 1.916-1.917, 1.1135-1.1137, 2.161-2.162, 2.686-2.694, 2.700-2.714, 2.927-2.929, 4.85-4.90, 4.905-4.910, 4.1159-4.1160, 4.1194-4.1195, 4.1411-4.1422, 4.1548-4.1549 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 320, 321

1.26. αὐτὰρ τόνγʼ ἐνέπουσιν ἀτειρέας οὔρεσι πέτρας 1.27. θέλξαι ἀοιδάων ἐνοπῇ ποταμῶν τε ῥέεθρα. 1.28. φηγοὶ δʼ ἀγριάδες, κείνης ἔτι σήματα μολπῆς, 1.29. ἀκτῆς Θρηικίης Ζώνης ἔπι τηλεθόωσαι 1.30. ἑξείης στιχόωσιν ἐπήτριμοι, ἃς ὅγʼ ἐπιπρὸ 1.31. θελγομένας φόρμιγγι κατήγαγε Πιερίηθεν. 1.471. τοῖόν μʼ Ἀρήνηθεν ἀοσσητῆρα κομίζεις.’ 1.472. ἦ, καὶ ἐπισχόμενος πλεῖον δέπας ἀμφοτέρῃσιν 1.473. πῖνε χαλίκρητον λαρὸν μέθυ· δεύετο δʼ οἴνῳ 1.496. ἤειδεν δʼ ὡς γαῖα καὶ οὐρανὸς ἠδὲ θάλασσα, 1.497. τὸ πρὶν ἐπʼ ἀλλήλοισι μιῇ συναρηρότα μορφῇ, 1.498. νείκεος ἐξ ὀλοοῖο διέκριθεν ἀμφὶς ἕκαστα· 1.499. ἠδʼ ὡς ἔμπεδον αἰὲν ἐν αἰθέρι τέκμαρ ἔχουσιν 1.500. ἄστρα σεληναίη τε καὶ ἠελίοιο κέλευθοι· 1.501. οὔρεά θʼ ὡς ἀνέτειλε, καὶ ὡς ποταμοὶ κελάδοντες 1.502. αὐτῇσιν νύμφῃσι καὶ ἑρπετὰ πάντʼ ἐγένοντο. 1.503. ἤειδεν δʼ ὡς πρῶτον Ὀφίων Εὐρυνόμη τε 1.504. Ὠκεανὶς νιφόεντος ἔχον κράτος Οὐλύμποιο· 1.505. ὥς τε βίῃ καὶ χερσὶν ὁ μὲν Κρόνῳ εἴκαθε τιμῆς, 1.506. ἡ δὲ Ῥέῃ, ἔπεσον δʼ ἐνὶ κύμασιν Ὠκεανοῖο· 1.507. οἱ δὲ τέως μακάρεσσι θεοῖς Τιτῆσιν ἄνασσον, 1.508. ὄφρα Ζεὺς ἔτι κοῦρος, ἔτι φρεσὶ νήπια εἰδώς, 1.509. Δικταῖον ναίεσκεν ὑπὸ σπέος· οἱ δέ μιν οὔπω 1.510. γηγενέες Κύκλωπες ἐκαρτύναντο κεραυνῷ, 1.511. βροντῇ τε στεροπῇ τε· τὰ γὰρ Διὶ κῦδος ὀπάζει. 1.536. οἱ δʼ, ὥστʼ ἠίθεοι Φοίβῳ χορὸν ἢ ἐνὶ Πυθοῖ 1.537. ᾔ που ἐν Ὀρτυγίῃ, ἢ ἐφʼ ὕδασιν Ἰσμηνοῖο 1.538. στησάμενοι, φόρμιγγος ὑπαὶ περὶ βωμὸν ὁμαρτῇ 1.539. ἐμμελέως κραιπνοῖσι πέδον ῥήσσωσι πόδεσσιν· 1.540. ὧς οἱ ὑπʼ Ὀρφῆος κιθάρῃ πέπληγον ἐρετμοῖς 1.541. πόντου λάβρον ὕδωρ, ἐπὶ δὲ ῥόθια κλύζοντο· 1.570. Οἰάγροιο πάις νηοσσόον εὐπατέρειαν 1.571. Ἄρτεμιν, ἣ κείνας σκοπιὰς ἁλὸς ἀμφιέπεσκεν 1.916. νῆσον ἐς Ἠλέκτρης Ἀτλαντίδος, ὄφρα δαέντες 1.917. ἀρρήτους ἀγανῇσι τελεσφορίῃσι θέμιστας 1.1135. σκαίροντες βηταρμὸν ἐνόπλιον ὠρχήσαντο, 1.1136. καὶ σάκεα ξιφέεσσιν ἐπέκτυπον, ὥς κεν ἰωὴ 1.1137. δύσφημος πλάζοιτο διʼ ἠέρος, ἣν ἔτι λαοὶ 2.161. Ὀρφείῃ φόρμιγγι συνοίμιον ὕμνον ἄειδον 2.162. ἐμμελέως· περὶ δέ σφιν ἰαίνετο νήνεμος ἀκτὴ 2.686. ‘εἰ δʼ ἄγε δὴ νῆσον μὲν Ἑωίου Ἀπόλλωνος 2.687. τήνδʼ ἱερὴν κλείωμεν, ἐπεὶ πάντεσσι φαάνθη 2.688. ἠῷος μετιών· τὰ δὲ ῥέξομεν οἷα πάρεστιν, 2.689. βωμὸν ἀναστήσαντες ἐπάκτιον· εἰ δʼ ἂν ὀπίσσω 2.690. γαῖαν ἐς Αἱμονίην ἀσκηθέα νόστον ὀπάσσῃ, 2.691. δὴ τότε οἱ κεραῶν ἐπὶ μηρία θήσομεν αἰγῶν. 2.692. νῦν δʼ αὔτως κνίσῃ λοιβῇσί τε μειλίξασθαι 2.693. κέκλομαι. ἀλλʼ ἵληθι ἄναξ, ἵληθι φαανθείς.’ 2.694. ὧς ἄρʼ ἔφη· καὶ τοὶ μὲν ἄφαρ βωμὸν τετύκοντο 2.700. καῖον, ἐπικλείοντες Ἑώιον Ἀπόλλωνα. 2.701. ἀμφὶ δὲ δαιομένοις εὐρὺν χορὸν ἐστήσαντο, 2.702. καλὸν Ἰηπαιήονʼ Ἰηπαιήονα Φοῖβον 2.703. μελπόμενοι· σὺν δέ σφιν ἐὺς πάις Οἰάγροιο 2.704. Βιστονίῃ φόρμιγγι λιγείης ἦρχεν ἀοιδῆς· 2.705. ὥς ποτε πετραίῃ ὑπὸ δειράδι Παρνησσοῖο 2.706. Δελφύνην τόξοισι πελώριον ἐξενάριξεν, 2.707. κοῦρος ἐὼν ἔτι γυμνός, ἔτι πλοκάμοισι γεγηθώς. 2.708. ἱλήκοις· αἰεί τοι, ἄναξ, ἄτμητοι ἔθειραι, 2.709. αἰὲν ἀδήλητοι· τὼς γὰρ θέμις. οἰόθι δʼ αὐτὴ 2.710. Λητὼ Κοιογένεια φίλαις ἐν χερσὶν ἀφάσσει. 2.711. πολλὰ δὲ Κωρύκιαι νύμφαι, Πλείστοιο θύγατρες, 2.712. θαρσύνεσκον ἔπεσσιν, Ἰήιε κεκληγυῖαι· 2.713. ἔνθεν δὴ τόδε καλὸν ἐφύμνιον ἔπλετο Φοίβῳ. 2.714. αὐτὰρ ἐπειδὴ τόνγε χορείῃ μέλψαν ἀοιδῇ, 2.927. ἄνδιχα δʼ αὖ χύτλων νηοσσόῳ Ἀπόλλωνι 2.928. βωμὸν δειμάμενοι μῆρʼ ἔφλεγον ἂν δὲ καὶ Ὀρφεὺς 2.929. θῆκε λύρην· ἐκ τοῦ δὲ Λύρη πέλει οὔνομα χώρῳ. 4.85. πάντα μάλʼ, οὐδέ τι μῆχος ἱκάνεται. ἀλλʼ ἐπὶ νηὶ 4.86. φεύγωμεν, πρὶν τόνδε θοῶν ἐπιβήμεναι ἵππων. 4.87. δώσω δὲ χρύσειον ἐγὼ δέρος, εὐνήσασα 4.88. φρουρὸν ὄφιν· τύνη δὲ θεοὺς ἐνὶ σοῖσιν ἑταίροις, 4.89. ξεῖνε, τεῶν μύθων ἐπιίστορας, οὕς μοι ὑπέστης, 4.90. ποίησαι· μηδʼ ἔνθεν ἑκαστέρω ὁρμηθεῖσαν 4.905. εἰ μὴ ἄρʼ Οἰάγροιο πάις Θρηίκιος Ὀρφεὺς 4.906. Βιστονίην ἐνὶ χερσὶν ἑαῖς φόρμιγγα τανύσσας 4.907. κραιπνὸν ἐυτροχάλοιο μέλος κανάχησεν ἀοιδῆς, 4.908. ὄφρʼ ἄμυδις κλονέοντος ἐπιβρομέωνται ἀκουαὶ 4.909. κρεγμῷ· παρθενικὴν δʼ ἐνοπὴν ἐβιήσατο φόρμιγξ. 4.910. νῆα δʼ ὁμοῦ ζέφυρός τε καὶ ἠχῆεν φέρε κῦμα 4.1159. ἐμμελέως, Ὀρφῆος ὑπαὶ λίγα φορμίζοντος 4.1160. νυμφιδίαις ὑμέναιον ἐπὶ προμολῇσιν ἄειδον. 4.1194. υἱὸν ὑπαὶ φόρμιγγος ἐυκρέκτου καὶ ἀοιδῆς 4.1195. ταρφέα σιγαλόεντι πέδον κροτέοντα πεδίλῳ. 4.1411. ‘δαίμονες ὦ καλαὶ καὶ ἐύφρονες, ἵλατʼ, ἄνασσαι, 4.1412. εἴτʼ οὖν οὐρανίαις ἐναρίθμιοί ἐστε θεῇσιν, 4.1413. εἴτε καταχθονίαις, εἴτʼ οἰοπόλοι καλέεσθε 4.1414. νύμφαι· ἴτʼ ὦ νύμφαι, ἱερὸν γένος Ὠκεανοῖο, 4.1415. δείξατʼ ἐελδομένοισιν ἐνωπαδὶς ἄμμι φανεῖσαι 4.1416. ἤ τινα πετραίην χύσιν ὕδατος, ἤ τινα γαίης 4.1417. ἱερὸν ἐκβλύοντα, θεαί, ῥόον, ᾧ ἀπὸ δίψαν 4.1418. αἰθομένην ἄμοτον λωφήσομεν. εἰ δέ κεν αὖτις 4.1419. δή ποτʼ Ἀχαιίδα γαῖαν ἱκώμεθα ναυτιλίῃσιν, 4.1420. δὴ τότε μυρία δῶρα μετὰ πρώτῃσι θεάων 4.1421. λοιβάς τʼ εἰλαπίνας τε παρέξομεν εὐμενέοντες.’ 4.1422. ὧς φάτο λισσόμενος ἀδινῇ ὀπί· ταὶ δʼ ἐλέαιρον 4.1548. κέκλετʼ Ἀπόλλωνος τρίποδα μέγαν ἔκτοθι νηὸς 4.1549. δαίμοσιν ἐγγενέταις νόστῳ ἔπι μείλια θέσθαι.

29. Democritus Ephesius, Fragments, None (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

30. Musaeus Ephesius, Titulus, None (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

31. Philodemus, (Pars I) \ On Piety, None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 65

32. Philodemus of Gadara, De Pietate \ , None (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 65

33. Ovid, Metamorphoses, 3.256-3.315, 10.15-10.39, 10.147-10.739 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128, 321

3.256. Sola Iovis coniunx non tam culpetne probetne 3.257. eloquitur, quam clade domus ab Agenore ductae 3.258. gaudet et a Tyria conlectum paelice transfert 3.259. in generis socios odium. Subit ecce priori 3.260. causa recens, gravidamque dolet de semine magni 3.261. esse Iovis Semelen. Dum linguam ad iurgia solvit, 3.262. “profeci quid enim totiens per iurgia?” dixit: 3.263. “ipsa petenda mihi est, ipsam, si maxima Iuno 3.264. rite vocor, perdam, si me gemmantia dextra 3.265. sceptra tenere decet, si sum regina Iovisque 3.266. et soror et coniunx, certe soror. At, puto, furto est 3.267. contenta, et thalami brevis est iniuria nostri: 3.268. concipit, id deerat! manifestaque crimina pleno 3.269. fert utero, et mater, quod vix mihi contigit uno 3.270. de Iove vult fieri: tanta est fiducia formae. 3.271. Fallat eam faxo; nec sum Saturnia, si non 3.272. ab Iove mersa suo Stygias penetrabit in undas.” 3.273. Surgit ab his solio fulvaque recondita nube 3.274. limen adit Semeles. Nec nubes ante removit, 3.275. quam simulavit anum posuitque ad tempora canos 3.276. sulcavitque cutem rugis et curva trementi 3.277. membra tulit passu; vocem quoque fecit anilem, 3.278. ipsaque erat Beroe, Semeles Epidauria nutrix. 3.279. Ergo ubi captato sermone diuque loquendo 3.280. ad nomen venere Iovis, suspirat et “opto, 3.281. Iuppiter ut sit” ait: “metuo tamen omnia: multi 3.282. nomine divorum thalamos iniere pudicos. 3.283. Nec tamen esse Iovem satis est: det pignus amoris, 3.284. si modo verus is est, quantusque et qualis ab alta 3.285. Iunone excipitur, tantus talisque, rogato, 3.286. det tibi complexus suaque ante insignia sumat.” 3.287. Talibus ignaram Iuno Cadmeida dictis 3.288. formarat. Rogat illa Iovem sine nomine munus. 3.289. Cui deus “elige” ait: “nullam patiere repulsam. 3.290. Quoque magis credas, Stygii quoque conscia sunto 3.291. numina torrentis: timor et deus ille deorum est“. 3.292. Laeta malo nimiumque potens perituraque amantis 3.293. obsequio Semele “qualem Saturnia” dixit 3.294. “te solet amplecti, Veneris cum foedus initis, 3.295. da mihi te talem.” Voluit deus ora loquentis 3.296. opprimere: exierat iam vox properata sub auras. 3.297. Ingemuit; neque enim non haec optasse, neque ille 3.298. non iurasse potest. Ergo maestissimus altum 3.299. aethera conscendit vultuque sequentia traxit 3.300. nubila, quis nimbos inmixtaque fulgura ventis 3.301. addidit et tonitrus et inevitabile fulmen. 3.302. Qua tamen usque potest, vires sibi demere temptat; 3.303. nec, quo centimanum deiecerat igne Typhoea, 3.304. nunc armatur eo: nimium feritatis in illo est. 3.305. Est aliud levius fulmen, cui dextra Cyclopum 3.306. saevitiae flammaeque minus, minus addidit irae; 3.307. tela secunda vocant superi. Capit illa, domumque 3.308. intrat Agenoream. Corpus mortale tumultus 3.309. non tulit aetherios donisque iugalibus arsit. 3.310. Imperfectus adhuc infans genetricis ab alvo 3.311. eripitur, patrioque tener (si credere dignum est) 3.312. insuitur femori maternaque tempora complet. 3.313. Furtim illum primis Ino matertera cuuis 3.314. educat: inde datum nymphae Nyseides antris 3.315. occuluere suis lactisque alimenta dedere. 10.15. Persephonen adiit inamoenaque regna tenentem 10.16. umbrarum dominum. Pulsisque ad carmina nervis 10.17. sic ait: “O positi sub terra numina mundi, 10.18. in quem reccidimus, quidquid mortale creamur, 10.19. si licet et falsi positis ambagibus oris 10.20. vera loqui sinitis, non huc, ut opaca viderem 10.21. Tartara, descendi, nec uti villosa colubris 10.22. terna Medusaei vincirem guttura monstri: 10.23. causa viae est coniunx, in quam calcata venenum 10.24. vipera diffudit crescentesque abstulit annos. 10.25. Posse pati volui nec me temptasse negabo: 10.26. vicit Amor. Supera deus hic bene notus in ora est, 10.27. an sit et hic, dubito. Sed et hic tamen auguror esse; 10.28. famaque si veteris non est mentita rapinae, 10.29. vos quoque iunxit Amor. Per ego haec loca plena timoris, 10.30. per chaos hoc ingens vastique silentia regni, 10.31. Eurydices, oro, properata retexite fata. 10.32. Omnia debemur vobis, paulumque morati 10.33. serius aut citius sedem properamus ad unam. 10.34. Tendimus huc omnes, haec est domus ultima, vosque 10.35. humani generis longissima regna tenetis. 10.36. Haec quoque, cum iustos matura peregerit annos, 10.37. iuris erit vestri: pro munere poscimus usum. 10.38. Quod si fata negant veniam pro coniuge, certum est 10.39. nolle redire mihi: leto gaudete duorum.” 10.147. concordare modos, hoc vocem carmine movit: 10.148. “Ab Iove, Musa parens, (cedunt Iovis omnia regno!) 10.149. carmina nostra move! Iovis est mihi saepe potestas 10.150. dicta prius: cecini plectro graviore Gigantas 10.151. sparsaque Phlegraeis victricia fulmina campis: 10.152. nunc opus est leviore lyra, puerosque canamus 10.153. dilectos superis, inconcessisque puellas 10.154. ignibus attonitas meruisse libidine poenam. 10.155. Rex superum Phrygii quondam Ganymedis amore 10.156. arsit, et inventum est aliquid, quod Iuppiter esse, 10.157. quam quod erat, mallet. Nulla tamen alite verti 10.158. dignatur, nisi quae posset sua fulmina ferre. 10.159. Nec mora, percusso mendacibus aere pennis 10.160. abripit Iliaden; qui nunc quoque pocula miscet 10.161. invitaque Iovi nectar Iunone ministrat. 10.162. Te quoque, Amyclide, posuisset in aethere Phoebus, 10.163. tristia si spatium ponendi fata dedissent. 10.164. Qua licet, aeternus tamen es: quotiensque repellit 10.165. ver hiemem piscique aries succedit aquoso, 10.166. tu totiens oreris viridique in caespite flores. 10.167. Te meus ante omnes genitor dilexit, et orbe 10.168. in medio positi caruerunt praeside Delphi, 10.169. dum deus Eurotan inmunitamque frequentat 10.170. Sparten. Nec citharae nec sunt in honore sagittae: 10.171. inmemor ipse sui non retia ferre recusat, 10.172. non tenuisse canes, non per iuga montis iniqui 10.173. ire comes, longaque alit adsuetudine flammas. 10.174. Iamque fere medius Titan venientis et actae 10.175. noctis erat spatioque pari distabat utrimque: 10.176. corpora veste levant et suco pinguis olivi 10.177. splendescunt latique ineunt certamina disci. 10.178. Quem prius aerias libratum Phoebus in auras 10.179. misit et oppositas disiecit pondere nubes. 10.180. Reccidit in solidam longo post tempore terram 10.181. pondus et exhibuit iunctam cum viribus artem. 10.182. Protinus imprudens actusque cupidine lusus 10.183. tollere Taenarides orbem properabat. At illum 10.184. dura repercusso subiecit verbere tellus 10.185. in vultus, Hyacinthe, tuos. Expalluit aeque 10.186. quam puer ipse deus conlapsosque excipit artus, 10.187. et modo te refovet, modo tristia vulnera siccat, 10.188. nunc animam admotis fugientem sustinet herbis. 10.189. Nil prosunt artes: erat inmedicabile vulnus. 10.190. Ut siquis violas rigidumve papaver in horto 10.191. liliaque infringat fulvis horrentia linguis, 10.192. marcida demittant subito caput illa vietum 10.193. nec se sustineant spectentque cacumine terram: 10.194. sic vultus moriens iacet, et defecta vigore 10.195. ipsa sibi est oneri cervix umeroque recumbit. 10.196. “Laberis, Oebalide, prima fraudate iuventa,” 10.197. Phoebus ait “videoque tuum, mea crimina, vulnus. 10.198. Tu dolor es facinusque meum: mea dextera leto 10.199. inscribenda tuo est! Ego sum tibi funeris auctor. 10.200. Quae mea culpa tamen? Nisi si lusisse vocari 10.201. culpa potest, nisi culpa potest et amasse vocari. 10.202. Atque utinam merito vitam tecumque liceret 10.203. reddere! Quod quoniam fatali lege tenemur, 10.204. semper eris mecum memorique haerebis in ore. 10.205. Te lyra pulsa manu, te carmina nostra sonabunt, 10.206. flosque novus scripto gemitus imitabere nostros. 10.207. Tempus et illud erit, quo se fortissimus heros 10.208. addat in hunc florem folioque legatur eodem.” 10.209. Talia dum vero memorantur Apollinis ore, 10.210. ecce cruor, qui fusus humo signaverat herbas, 10.211. desinit esse cruor, Tyrioque nitentior ostro 10.212. flos oritur formamque capit quam lilia, si non 10.213. purpureus color his, argenteus esset in illis. 10.214. Non satis hoc Phoebo est (is enim fuit auctor honoris): 10.215. ipse suos gemitus foliis inscribit, et AI AI 10.216. flos habet inscriptum, funestaque littera dicta est. 10.217. Nec genuisse pudet Sparten Hyacinthon, honorque 10.218. durat in hoc aevi, celebrandaque more priorum 10.219. annua praelata redeunt Hyacinthia pompa. 10.220. At si forte roges fecundam Amathunta metallis, 10.221. an genuisse velit Propoetidas, abnuat aeque 10.222. atque illos, gemino quondam quibus aspera cornu 10.223. frons erat: unde etiam nomen traxere Cerastae. 10.224. Ante fores horum stabat Iovis Hospitis ara; 10.225. ignarus sceleris quam siquis sanguine tinctam 10.226. advena vidisset, mactatos crederet illic 10.227. lactantes vitulos Amathusiacasque bidentes: 10.228. hospes erat caesus. Sacris offensa nefandis 10.229. ipsa suas urbes Ophiusiaque arva parabat 10.230. deserere alma Venus. “Sed quid loca grata, quid urbes 10.231. peccavere meae? Quod” dixit “crimen in illis? 10.232. Exsilio poenam potius gens impia pendat, 10.233. vel nece, vel siquid medium est mortisque fugaeque. 10.234. Idque quid esse potest, nisi versae poena figurae?” 10.235. Dum dubitat, quo mutet eos, ad cornua vultum 10.236. flexit et admonita est haec illis posse relinqui: 10.237. grandiaque in torvos transformat membra iuvencos. 10.238. Sunt tamen obscenae Venerem Propoetides ausae 10.239. esse negare deam. Pro quo sua, numinis ira, 10.240. corpora cum forma primae vulgasse feruntur: 10.241. utque pudor cessit sanguisque induruit oris, 10.242. in rigidum parvo silicem discrimine versae. 10.243. Quas quia Pygmalion aevum per crimen agentes 10.244. viderat, offensus vitiis, quae plurima menti 10.245. femineae natura dedit, sine coniuge caelebs 10.246. vivebat thalamique diu consorte carebat. 10.247. Interea niveum mira feliciter arte 10.248. sculpsit ebur formamque dedit, qua femina nasci 10.249. nulla potest: operisque sui concepit amorem. 10.250. Virginis est verae facies, quam vivere credas, 10.251. et, si non obstet reverentia, velle moveri: 10.252. ars adeo latet arte sua. Miratur et haurit 10.253. pectore Pygmalion simulati corporis ignes. 10.254. Saepe manus operi temptantes admovet, an sit 10.255. corpus an illud ebur: nec adhuc ebur esse fatetur. 10.256. Oscula dat reddique putat loquiturque tenetque, 10.257. et credit tactis digitos insidere membris, 10.258. et metuit, pressos veniat ne livor in artus. 10.259. Et modo blanditias adhibet, modo grata puellis 10.260. munera fert illi conchas teretesque lapillos 10.261. et parvas volucres et flores mille colorum 10.262. liliaque pictasque pilas et ab arbore lapsas 10.263. Heliadum lacrimas; ornat quoque vestibus artus, 10.264. dat digitis gemmas, dat longa monilia collo: 10.265. aure leves bacae, redimicula pectore pendent. 10.266. Cuncta decent: nec nuda minus formosa videtur. 10.267. Conlocat hanc stratis concha Sidonide tinctis 10.268. appellatque tori sociam, acclinataque colla 10.269. mollibus in plumis, tamquam sensura, reponit. 10.270. Festa dies Veneris tota celeberrima Cypro 10.271. venerat, et pandis inductae cornibus aurum 10.272. conciderant ictae nivea cervice iuvencae, 10.273. turaque fumabant: cum munere functus ad aras 10.274. constitit et timide, “si di dare cuncta potestis, 10.275. sit coniunx, opto” (non ausus “eburnea virgo” 10.276. dicere) Pygmalion “similis mea” dixit “eburnae.” 10.277. Sensit, ut ipsa suis aderat Venus aurea festis, 10.278. vota quid illa velint; et, amici numinis omen, 10.279. flamma ter accensa est apicemque per aera duxit. 10.280. Ut rediit, simulacra suae petit ille puellae 10.281. incumbensque toro dedit oscula: visa tepere est. 10.282. Admovet os iterum, manibus quoque pectora temptat: 10.283. temptatum mollescit ebur positoque rigore 10.284. subsidit digitis ceditque, ut Hymettia sole 10.285. cera remollescit tractataque pollice multas 10.286. flectitur in facies ipsoque fit utilis usu. 10.287. Dum stupet et dubie gaudet fallique veretur, 10.288. rursus amans rursusque manu sua vota retractat. 10.289. Corpus erat: saliunt temptatae pollice venae. 10.290. Tum vero Paphius plenissima concipit heros 10.291. verba, quibus Veneri grates agat, oraque tandem 10.292. ore suo non falsa premit: dataque oscula virgo 10.293. sensit et erubuit timidumque ad lumina lumen 10.294. attollens pariter cum caelo vidit amantem. 10.295. Coniugio, quod fecit, adest dea. Iamque coactis 10.296. cornibus in plenum noviens lunaribus orbem 10.297. illa Paphon genuit, de qua tenet insula nomen. 10.298. Editus hac ille est, qui, si sine prole fuisset, 10.299. inter felices Cinyras potuisset haberi. 10.300. Dira canam: procul hinc natae, procul este parentes! 10.301. Aut, mea si vestras mulcebunt carmina mentes, 10.302. desit in hac mihi parte fides, nec credite factum, 10.303. vel, si credetis, facti quoque credite poenam. 10.304. Si tamen admissum sinit hoc natura videri, 10.305. gentibus Ismariis et nostro gratulor orbi, 10.306. gratulor huic terrae, quod abest regionibus illis, 10.307. quae tantum genuere nefas. Sit dives amomo 10.308. cinnamaque costumque suum sudataque ligno 10.309. tura ferat floresque alios Panchaia tellus, 10.310. dum ferat et murram: tanti nova non fuit arbor. 10.311. Ipse negat nocuisse tibi sua tela Cupido, 10.312. Myrrha, facesque suas a crimine vindicat isto. 10.313. Stipite te Stygio tumidisque adflavit echidnis 10.314. e tribus una soror. Scelus est odisse parentem: 10.315. hic amor est odio maius scelus. Undique lecti 10.316. te cupiunt proceres, totoque oriente iuventus 10.317. ad thalami certamen adest. Ex omnibus unum 10.318. elige, Myrrha, virum: dum ne sit in omnibus unus. 10.319. Illa quidem sentit foedoque repugnat amori 10.320. et secum “quo mente feror? quid molior?” inquit: 10.321. “di, precor, et pietas sacrataque iura parentum, 10.322. hoc prohibete nefas scelerique resistite nostro, — 10.323. si tamen hoc scelus est. Sed enim damnare negatur 10.324. hanc venerem pietas, coeuntque animalia nullo 10.325. cetera delicto. Nec habetur turpe iuvencae 10.326. ferre patrem tergo, fit equo sua filia coniunx, 10.327. quasque creavit init pecudes caper, ipsaque, cuius 10.328. semine concepta est, ex illo concipit ales. 10.329. Felices, quibus ista licent! Humana malignas 10.330. cura dedit leges, et quod natura remittit, 10.331. invida iura negant. Gentes tamen esse feruntur, 10.332. in quibus et nato genetrix et nata parenti 10.333. iungitur, ut pietas geminato crescat amore. 10.334. Me miseram, quod non nasci mihi contigit illic, 10.335. fortunaque loci laedor! — Quid in ista revolvor? 10.336. Spes interdictae discedite! Dignus amari 10.337. ille, sed ut pater, est. — Ergo si filia magni 10.338. non essem Cinyrae, Cinyrae concumbere possem; 10.339. nunc quia iam meus est, non est meus, ipsaque damno 10.340. est mihi proximitas: aliena potentior essem. 10.341. Ire libet procul hinc patriaeque relinquere fines, 10.342. dum scelus effugiam. Retinet malus ardor amantem, 10.343. ut praesens spectem Cinyram tangamque loquarque 10.344. osculaque admoveam, si nil conceditur ultra. 10.345. Ultra autem spectare aliquid potes, impia virgo? 10.346. Et quot confundas et iura et nomina, sentis! 10.347. Tune eris et matris paelex et adultera patris? 10.348. Tune soror nati genetrixque vocabere fratris? 10.349. Nec metues atro crinitas angue sorores, 10.350. quas facibus saevis oculos atque ora petentes 10.351. noxia corda vident? At tu, dum corpore non es 10.352. passa nefas, animo ne concipe, neve potentis 10.353. concubitu vetito naturae pollue foedus. 10.354. Velle puta: res ipsa vetat. Pius ille memorque est 10.355. moris — et o vellem similis furor esset in illo!” 10.356. Dixerat, at Cinyras, quem copia digna procorum, 10.357. quid faciat, dubitare facit, scitatur ab ipsa 10.358. nominibus dictis, cuius velit esse mariti. 10.359. Illa silet primo, patriisque in vultibus haerens 10.360. aestuat et tepido suffundit lumina rore. 10.361. Virginei Cinyras haec credens esse timoris, 10.362. flere vetat siccatque genas atque oscula iungit. 10.363. Myrrha datis nimium gaudet: consultaque, qualem 10.364. optet habere virum, “similem tibi” dixit. At ille 10.365. non intellectam vocem conlaudat et “esto 10.366. tam pia semper” ait. Pietatis nomine dicto 10.367. demisit vultus sceleris sibi conscia virgo. 10.368. Noctis erat medium, curasque et corpora somnus 10.369. solverat. At virgo Cinyreia pervigil igni 10.370. carpitur indomito furiosaque vota retractat. 10.371. Et modo desperat, modo vult temptare, pudetque 10.372. et cupit, et, quid agat, non invenit. Utque securi 10.373. saucia trabs ingens, ubi plaga novissima restat, 10.374. quo cadat, in dubio est omnique a parte timetur: 10.375. sic animus vario labefactus vulnere nutat 10.376. huc levis atque illuc momentaque sumit utroque. 10.377. Nec modus aut requies, nisi mors, reperitur amoris. 10.378. Mors placet. Erigitur laqueoque innectere fauces 10.379. destinat et zona summo de poste revincta 10.380. “care vale Cinyra causamque intellege mortis!” 10.381. dixit et aptabat pallenti vincula collo. 10.382. Murmura verborum fidas nutricis ad aures 10.383. pervenisse ferunt limen servantis alumnae. 10.384. Surgit anus reseratque fores, mortisque paratae 10.385. instrumenta videns spatio conclamat eodem 10.386. seque ferit scinditque sinus ereptaque collo 10.387. vincula dilaniat. Tum denique flere vacavit, 10.388. tum dare complexus laqueique requirere causam. 10.389. Muta silet virgo terramque inmota tuetur 10.390. et deprensa dolet tardae conamina mortis. 10.391. Instat anus canosque suos et iia nudans 10.392. ubera per cunas alimentaque prima precatur, 10.393. ut sibi committat, quidquid dolet. Illa rogantem 10.394. aversata gemit. Certa est exquirere nutrix 10.395. nec solam spondere fidem: “dic” inquit “opemque 10.396. me sine ferre tibi; non est mea pigra senectus. 10.397. Seu furor est, habeo, quae carmine sanet et herbis, 10.398. sive aliquis nocuit, magico lustrabere ritu, 10.399. ira deum sive est, sacris placabilis ira. 10.400. Quid rear ulterius ? Certe fortuna domusque 10.401. sospes et in cursu est, vivit genetrixque paterque.” 10.402. Myrrha, patre audito, suspiria duxit ab imo 10.403. pectore. Nec nutrix etiamnum concipit ullum 10.404. mente nefas, aliquemque tamen praesentit amorem; 10.405. propositique tenax, quodcumque est, orat, ut ipsi 10.406. indicet, et gremio lacrimantem tollit anili 10.407. atque ita complectens infirmis membra lacertis 10.408. “sensimus,” inquit “amas! sed et hic mea (pone timorem) 10.409. sedulitas erit apta tibi, nec sentiet umquam 10.410. hoc pater.” Exsiluit gremio furibunda torumque 10.411. ore premens “discede, precor, miseroque pudori 10.412. parce!” ait. Instanti “discede, aut desine” dixit 10.413. “quaerere, quid doleam: scelus est, quod scire laboras.” 10.414. Horret anus tremulasque manus annisque metuque 10.415. tendit et ante pedes supplex procumbit alumnae 10.416. et modo blanditur, modo, si non conscia fiat, 10.417. terret; et indicium laquei coeptaeque minatur 10.418. mortis et officium commisso spondet amori. 10.419. Extulit illa caput lacrimisque implevit obortis 10.420. pectora nutricis; conataque saepe fateri 10.421. saepe tenet vocem, pudibundaque vestibus ora 10.422. texit et “o” dixit “felicem coniuge matrem!” 10.423. Hactenus, et gemuit. Gelidus nutricis in artus 10.424. ossaque (sensit enim) penetrat tremor, albaque toto 10.425. vertice canities rigidis stetit hirta capillis. 10.426. Multaque, ut excuteret diros, si posset, amores, 10.427. addidit: at virgo scit se non falsa moneri, 10.428. certa mori tamen est, si non potiatur amore. 10.429. “Vive,” ait haec “potiere tuo” — et, non ausa “parente” 10.430. dicere, conticuit promissaque numine firmat. 10.431. Festa piae Cereris celebrabant annua matres 10.432. illa, quibus nivea velatae corpora veste 10.433. primitias frugum dant spicea serta suarum 10.434. perque novem noctes venerem tactusque viriles 10.435. in vetitis numerant. Turba Cenchreis in illa 10.436. regis adest coniunx, arcanaque sacra frequentat. 10.437. Ergo legitima vacuus dum coniuge lectus, 10.438. nacta gravem vino Cinyram male sedula nutrix, 10.439. nomine mentito veros exponit amores 10.440. et faciem laudat. Quaesitis virginis annis 10.441. “par” ait “est Myrrhae.” Quam postquam adducere iussa est 10.442. utque domum rediit, “gaude mea” dixit “alumna: 10.443. vicimus.” Infelix non toto pectore sentit 10.444. laetitiam virgo, praesagaque pectora maerent; 10.445. sed tamen et gaudet: tanta est discordia mentis. 10.446. Tempus erat, quo cuncta silent, interque triones 10.447. flexerat obliquo plaustrum temone Bootes: 10.448. ad facinus venit illa suum. Fugit aurea caelo 10.449. luna, tegunt nigrae latitantia sidera nubes: 10.450. nox caret igne suo. Primus tegis, Icare, vultus 10.451. Erigoneque pio sacrata parentis amore. 10.452. Ter pedis offensi signo est revocata, ter omen 10.453. funereus bubo letali carmine fecit: 10.454. it tamen, et tenebrae minuunt noxque atra pudorem; 10.455. nutricisque manum laeva tenet, altera motu 10.456. caecum iter explorat. Thalami iam limina tangit, 10.457. iamque fores aperit, iam ducitur intus: at illi 10.458. poplite succiduo genua intremuere, fugitque 10.459. et color et sanguis, animusque relinquit euntem. 10.460. Quoque suo propior sceleri est, magis horret, et ausi 10.461. paenitet, et vellet non cognita posse reverti. 10.462. Cunctantem longaeva manu deducit et alto 10.463. admotam lecto cum traderet “accipe,” dixit 10.464. “ista tua est, Cinyra” devotaque corpora iunxit. 10.465. Accipit obsceno genitor sua viscera lecto 10.466. virgineosque metus levat hortaturque timentem. 10.467. Forsitan aetatis quoque nomine “filia” dixit, 10.468. dixit et illa “pater,” sceleri ne nomina desint. 10.469. Plena patris thalamis excedit et impia diro 10.470. semina fert utero conceptaque crimina portat. 10.471. Postera nox facinus geminat. Nec finis in illa est: 10.472. cum tandem Cinyras, avidus cognoscere amantem 10.473. post tot concubitus, inlato lumine vidit 10.474. et scelus et natam, verbisque dolore retentis 10.475. pendenti nitidum vagina deripit ensem. 10.476. Myrrha fugit, tenebrisque et caecae munere noctis 10.477. intercepta neci est: latosque vagata per agros 10.478. palmiferos Arabas Panchaeaque rura reliquit; 10.479. perque novem erravit redeuntis cornua lunae, 10.480. cum tandem terra requievit fessa Sabaea; 10.481. vixque uteri portabat onus. Tum nescia voti 10.482. atque inter mortisque metus et taedia vitae 10.483. est tales complexa preces: “O siqua patetis 10.484. numina confessis, merui nec triste recuso 10.485. supplicium. Sed ne violem vivosque superstes 10.486. mortuaque exstinctos, ambobus pellite regnis 10.487. mutataeque mihi vitamque necemque negate.” 10.488. Numen confessis aliquod patet: ultima certe 10.489. vota suos habuere deos. Nam crura loquentis 10.490. terra supervenit, ruptosque obliqua per ungues 10.491. porrigitur radix, longi firmamina trunci; 10.492. ossaque robur agunt, mediaque manente medulla 10.493. sanguis it in sucos, in magnos bracchia ramos, 10.494. in parvos digiti, duratur cortice pellis. 10.495. Iamque gravem crescens uterum perstrinxerat arbor 10.496. pectoraque obruerat collumque operire parabat, 10.497. non tulit illa moram venientique obvia ligno 10.498. subsedit mersitque suos in cortice vultus. 10.499. Quae quamquam amisit veteres cum corpore sensus, 10.500. flet tamen, et tepidae mat ex arbore guttae. 10.501. Est honor et lacrimis, stillataque robore murra 10.502. nomen erile tenet nulloque tacebitur aevo. 10.503. At male conceptus sub robore creverat infans 10.504. quaerebatque viam, qua se genetrice relicta 10.505. exsereret: media gravidus tumet arbore venter. 10.506. Tendit onus matrem: neque habent sua verba dolores, 10.507. nec Lucina potest parientis voce vocari. 10.508. Nitenti tamen est similis curvataque crebros 10.509. dat gemitus arbor lacrimisque cadentibus umet. 10.510. Constitit ad ramos mitis Lucina dolentes 10.511. admovitque manus et verba puerpera dixit. 10.512. Arbor agit rimas et fissa cortice vivum 10.513. reddit onus, vagitque puer; quem mollibus herbis 10.514. naides impositum lacrimis unxere parentis. 10.515. Laudaret faciem Livor quoque. Qualia namque 10.516. corpora nudorum tabula pinguntur Amorum, 10.517. talis erat: sed, ne faciat discrimina cultus, 10.518. aut huic adde leves, aut illi deme pharetras. 10.519. Labitur occulte fallitque volatilis aetas, 10.520. et nihil est annis velocius. Ille sorore 10.521. natus avoque suo, qui conditus arbore nuper, 10.522. nuper erat genitus, modo formosissimus infans, 10.523. iam iuvenis, iam vir, iam se formosior ipso est: 10.524. iam placet et Veneri matrisque ulciscitur ignes. 10.525. Namque pharetratus dum dat puer oscula matri, 10.526. inscius exstanti destrinxit harundine pectus. 10.527. Laesa manu natum dea reppulit. Altius actum 10.528. vulnus erat specie primoque fefellerat ipsam. 10.529. Capta viri forma non iam Cythereia curat 10.530. litora, non alto repetit Paphon aequore cinctam 10.531. piscosamque Gnidon gravidamve Amathunta metallis; 10.532. abstinet et caelo: caelo praefertur Adonis. 10.533. Hunc tenet, huic comes est; adsuetaque semper in umbra 10.534. indulgere sibi formamque augere colendo 10.535. per iuga, per silvas dumosaque saxa vagatur 10.536. fine genu vestem ritu succincta Dianae 10.537. hortaturque canes; tutaeque animalia praedae, 10.538. aut pronos lepores aut celsum in cornua cervum, 10.539. aut agitat dammas: a fortibus abstinet apris 10.540. raptoresque lupos armatosque unguibus ursos 10.541. vitat et armenti saturatos caede leones. 10.542. Te quoque, ut hos timeas, siquid prodesse monendo 10.543. possit, Adoni, monet, “fortis” que “fugacibus esto” 10.544. inquit “in audaces non est audacia tuta. 10.545. Parce meo, iuvenis, temerarius esse periclo, 10.546. neve feras, quibus arma dedit natura, lacesse, 10.547. stet mihi ne magno tua gloria. Non movet aetas 10.548. nec facies nec quae Venerem movere, leones 10.549. saetigerosque sues oculosque animosque ferarum. 10.550. Fulmen habent acres in aduncis dentibus apri, 10.551. impetus est fulvis et vasta leonibus ira, 10.552. invisumque mihi genus est.” Quae causa, roganti 10.553. “dicam,” ait “et veteris monstrum mirabere culpae. 10.554. Sed labor insolitus iam me lassavit, et ecce 10.555. opportuna sua blanditur populus umbra, 10.556. datque torum caespes; libet hac requiescere tecum” 10.557. (et requievit) “humo” pressitque et gramen et ipsum, 10.558. inque sinu iuvenis posita cervice reclinis 10.559. sic ait ac mediis interserit oscula verbis: 10.560. “Forsitan audieris aliquam certamine cursus 10.561. veloces superasse viros. Non fabula rumor 10.562. ille fuit: superabat enim; nec dicere posses, 10.563. laude pedum formaene bono praestantior esset. 10.564. Scitanti deus huic de coniuge “coniuge” dixit 10.565. “nil opus est, Atalanta, tibi: fuge coniugis usum! 10.566. nec tamen effugies teque ipsa viva carebis.” 10.567. Territa sorte dei per opacas innuba silvas 10.568. vivit et instantem turbam violenta procorum 10.569. condicione fugat, nec “sum potienda, nisi” inquit 10.570. “victa prius cursu. Pedibus contendite mecum: 10.571. praemia veloci coniunx thalamique dabuntur, 10.572. mors pretium tardis. Ea lex certaminis esto.” 10.573. Illa quidem inmitis: sed (tanta potentia formae est) 10.574. venit ad hanc legem temeraria turba procorum. 10.575. Sederat Hippomenes cursus spectator iniqui 10.576. et “petitur cuiquam per tanta pericula coniunx?” 10.577. dixerat ac nimios iuvenum damnarat amores. 10.578. Ut faciem et posito corpus velamine vidit, 10.579. quale meum, vel quale tuum, si femina fias, 10.580. obstipuit tollensque manus “ignoscite,” dixit 10.581. “quos modo culpavi. Nondum mihi praemia nota, 10.582. quae peteretis, erant.” Laudando concipit ignes 10.583. et, ne quis iuvenum currat velocius, optat 10.584. invidiaque timet. “Sed cur certaminis huius 10.585. intemptata mihi fortuna relinquitur?” inquit 10.586. “audentes deus ipse iuvat.” Dum talia secum 10.587. exigit Hippomenes, passu volat alite virgo. 10.588. Quae quamquam Scythica non setius ire sagitta 10.589. Aonio visa est iuveni, tamen ille decorem 10.590. miratur magis; et cursus facit ipse decorem. 10.591. Aura refert ablata citis talaria plantis, 10.592. tergaque iactantur crines per eburnea, quaeque 10.593. poplitibus suberant picto genualia limbo; 10.594. inque puellari corpus candore ruborem 10.595. traxerat, haud aliter, quam cum super atria velum 10.596. candida purpureum simulatas inficit umbras. 10.597. Dum notat haec hospes, decursa novissima meta est 10.598. et tegitur festa victrix Atalanta corona. 10.599. Dant gemitum victi penduntque ex foedere poenas. 10.600. Non tamen eventu iuvenis deterritus horum 10.601. constitit in medio, vultuque in virgine fixo 10.602. “quid facilem titulum superando quaeris inertes? 10.603. mecum confer!” ait. “Seu me fortuna potentem 10.604. fecerit, a tanto non indignabere vinci: 10.605. namque mihi genitor Megareus Onchestius, illi 10.606. est Neptunus avus, pronepos ego regis aquarum, 10.607. nec virtus citra genus est; seu vincar, habebis 10.608. Hippomene victo magnum et memorabile nomen.” 10.609. Talia dicentem molli Schoeneia vultu 10.610. adspicit et dubitat, superari an vincere malit. 10.611. Atque ita “quis deus hunc formosis” inquit “iniquus 10.612. perdere vult caraeque iubet discrimine vitae 10.613. coniugium petere hoc? Non sum, me iudice, tanti. — 10.614. Nec forma tangor (poteram tamen hac quoque tangi), 10.615. sed quod adhuc puer est: non me movet ipse, sed aetas. 10.616. Quid quod inest virtus et mens interrita leti? 10.617. Quid quod ab aequorea numeratur origine quartus? 10.618. Quid quod amat tantique putat conubia nostra, 10.619. ut pereat, si me fors illi dura negarit? 10.620. Dum licet, hospes, abi thalamosque relinque cruentos: 10.621. coniugium crudele meum est. Tibi nubere nulla 10.622. nolet, et optari potes a sapiente puella. — 10.623. Cur tamen est mihi cura tui tot iam ante peremptis? 10.624. Viderit! Intereat, quoniam tot caede procorum 10.625. admonitus non est agiturque in taedia vitae. — 10.626. Occidet hic igitur, voluit quia vivere mecum, 10.627. indignamque necem pretium patietur amoris? 10.628. Non erit invidiae victoria nostra ferendae. 10.629. Sed non culpa mea est. Utinam desistere velles, 10.630. aut, quoniam es demens, utinam velocior esses! 10.631. A! quam virgineus puerili vultus in ore est! 10.632. A! miser Hippomene, nollem tibi visa fuissem! 10.633. Vivere dignus eras. Quod si felicior essem, 10.634. nec mihi coniugium fata importuna negarent, 10.635. unus eras, cum quo sociare cubilia vellem.” 10.636. Dixerat; utque rudis primoque Cupidine tacta, 10.637. quid facit ignorans, amat et non sentit amorem. 10.638. Iam solitos poscunt cursus populusque paterque, 10.639. cum me sollicita proles Neptunia voce 10.640. invocat Hippomenes “Cytherea” que “comprecor, ausis 10.641. adsit” ait “nostris et quos dedit adiuvet ignes.” 10.642. Detulit aura preces ad me non invida blandas; 10.643. motaque sum, fateor. Nec opis mora longa dabatur. 10.644. Est ager, indigenae Tamasenum nomine dicunt, 10.645. telluris Cypriae pars optima, quam mihi prisci 10.646. sacravere senes templisque accedere dotem 10.647. hanc iussere meis. Medio nitet arbor in arvo, 10.648. fulva comas, fulvo ramis crepitantibus auro. 10.649. Hinc tria forte mea veniens decerpta ferebam 10.650. aurea poma manu: nullique videnda nisi ipsi 10.651. Hippomenen adii docuique, quis usus in illis. 10.652. Signa tubae dederant, cum carcere pronus uterque 10.653. emicat et summam celeri pede libat harenam. 10.654. Posse putes illos sicco freta radere passu 10.655. et segetis canae stantes percurrere aristas. 10.656. Adiciunt animos iuveni clamorque favorque 10.657. verbaque dicentum: “Nunc, nunc incumbere tempus! 10.658. Hippomene, propera! nunc viribus utere totis! 10.659. pelle moram, vinces!” Dubium, Megareius heros 10.660. gaudeat, an virgo magis his Schoeneia dictis. 10.661. O quotiens, cum iam posset transire, morata est 10.662. spectatosque diu vultus invita reliquit! 10.663. Aridus e lasso veniebat anhelitus ore, 10.664. metaque erat longe. Tum denique de tribus unum 10.665. fetibus arboreis proles Neptunia misit. 10.666. Obstipuit virgo, nitidique cupidine pomi 10.667. declinat cursus aurumque volubile tollit. 10.668. Praeterit Hippomenes! Resot spectacula plausu. 10.669. Illa moram celeri cessataque tempora cursu 10.670. corrigit atque iterum iuvenem post terga relinquit. 10.671. Et rursus pomi iactu remorata secundi 10.672. consequitur transitque virum. Pars ultima cursus 10.673. restabat; “nunc” inquit “ades, dea muneris auctor!” 10.674. inque latus campi, quo tardius illa rediret, 10.675. iecit ab obliquo nitidum iuvenaliter aurum. 10.676. An peteret, virgo visa est dubitare: coegi 10.677. tollere et adieci sublato pondera malo 10.678. impediique oneris pariter gravitate moraque. 10.679. Neve meus sermo cursu sit tardior ipso, 10.680. praeterita est virgo: duxit sua praemia victor. 10.681. Dige, cui grates ageret, cui turis honorem 10.682. ferret, Adoni, fui? — nec grates inmemor egit, 10.683. nec mihi tura dedit. Subitam convertor in iram; 10.684. contemptuque dolens, ne sim spernenda futuris, 10.685. exemplo caveo meque ipsa exhortor in ambos. 10.686. Templa, deum Matri quae quondam clarus Echion 10.687. fecerat ex voto, nemorosis abdita silvis, 10.688. transibant, et iter longum requiescere suasit. 10.689. Illic concubitus intempestiva cupido 10.690. occupat Hippomenen, a numine concita nostro. 10.691. Luminis exigui fuerat prope templa recessus, 10.692. speluncae similis, nativo pumice tectus, 10.693. religione sacer prisca, quo multa sacerdos 10.694. lignea contulerat veterum simulacra deorum. 10.695. Hunc init et vetito temerat sacraria probro. 10.696. Sacra retorserunt oculos; turritaque Mater 10.697. an Stygia sontes dubitavit mergeret unda. 10.698. Poena levis visa est. Ergo modo levia fulvae 10.699. colla iubae velant, digiti curvantur in ungues, 10.700. ex umeris armi fiunt, in pectora totum 10.701. pondus abit, summae cauda verruntur harenae. 10.702. Iram vultus habet, pro verbis murmura reddunt, 10.703. pro thalamis celebrant silvas: aliisque timendi 10.704. dente premunt domito Cybeleia frena leones. 10.705. Hos tu, care mihi, cumque his genus omne ferarum, 10.706. quod non terga fugae, sed pugnae pectora praebet, 10.707. effuge, ne virtus tua sit damnosa duobus.” 10.708. Illa quidem monuit iunctisque per aera cygnis 10.709. carpit iter: sed stat monitis contraria virtus. 10.710. Forte suem latebris vestigia certa secuti 10.711. excivere canes, silvisque exire parantem 10.712. fixerat obliquo iuvenis Cinyreius ictu. 10.713. Protinus excussit pando venabula rostro 10.714. sanguine tincta suo trepidumque et tuta petentem 10.715. trux aper insequitur totosque sub inguine dentes 10.716. abdidit et fulva moribundum stravit harena. 10.717. Vecta levi curru medias Cytherea per auras 10.718. Cypron olorinis nondum pervenerat alis, 10.719. agnovit longe gemitum morientis et albas 10.720. flexit aves illuc. Utque aethere vidit ab alto 10.721. exanimem inque suo iactantem sanguine corpus, 10.722. desiluit pariterque sinum pariterque capillos 10.723. rupit et indignis percussit pectora palmis. 10.724. Questaque cum fatis “at non tamen omnia vestri 10.725. iuris erunt” dixit. “Luctus monimenta manebunt 10.726. semper, Adoni, mei, repetitaque mortis imago 10.727. annua plangoris peraget simulamina nostri. 10.728. At cruor in florem mutabitur. An tibi quondam 10.729. femineos artus in olentes vertere mentas, 10.730. Persephone, licuit: nobis Cinyreius heros 10.731. invidiae mutatus erit ?” — Sic fata cruorem 10.732. nectare odorato sparsit: qui tactus ab illo 10.733. intumuit sic ut fulvo perlucida caeno 10.734. surgere bulla solet. Nec plena longior hora 10.735. facta mora est, cum flos de sanguine concolor ortus, 10.736. qualem, quae lento celant sub cortice granum, 10.737. punica ferre solent. Brevis est tamen usus in illo: 10.738. namque male haerentem et nimia levitate caducum 10.739. excutiunt idem, qui praestant nomina, venti.”

34. Diodorus Siculus, Historical Library, 1.11.2-1.11.3, 1.22.7, 1.23.6-1.23.7, 1.69.3-1.69.4, 1.96, 4.25.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 57, 251, 257

1.11.2. For when the names are translated into Greek Osiris means "many-eyed," and properly so; for in shedding his rays in every direction he surveys with many eyes, as it were, all land and sea. And the words of the poet are also in agreement with this conception when he says: The sun, who sees all things and hears all things. 1.11.3. And of the ancient Greek writers of mythology some give to Osiris the name Dionysus or, with a slight change in form, Sirius. One of them, Eumolpus, in his Bacchic Hymn speaks of Our Dionysus, shining like a star, With fiery eye in ev'ry ray; while Orpheus says: And this is why men call him Shining One And Dionysus. 1.22.7. Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus." 1.23.6. The fatherhood of the child he attributed to Zeus, in this way magnifying Osiris and averting slander from his violated daughter; and this is the reason why the tale was given out among the Greeks to the effect that SemelÃª, the daughter of Cadmus, was the mother of Osiris by Zeus. Now at a later time Orpheus, who was held in high regard among the Greeks for his singing, initiatory rites, and instructions on things divine, was entertained as a guest by the descendants of Cadmus and accorded unusual honours in Thebes. 1.23.7. And since he had become conversant with the teachings of the Egyptians about the gods, he transferred the birth of the ancient Osiris to more recent times, and, out of regard for the descendants of Cadmus, instituted a new initiation, in the ritual of which the initiates were given the account that Dionysus had been born of SemelÃª and Zeus. And the people observed these initiatory rites, partly because they were deceived through their ignorance, partly because they were attracted to them by the trustworthiness of Orpheus and his reputation in such matters, and most of all because they were glad to receive the god as a Greek, which, as has been said, is what he was considered to be. 1.69.3. and for that reason those men who have won the greatest repute in intellectual things have been eager to visit Egypt in order to acquaint themselves with its laws and institutions, which they considered to be worthy of note. 1.69.4. For despite the fact that for the reasons mentioned above strangers found it difficult in early times to enter the country, it was nevertheless eagerly visited by Orpheus and the poet Homer in the earliest times and in later times by many others, such as Pythagoras of Samos and Solon the lawgiver. 1.96. 1. But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2. For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3. As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4. Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5. For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination â all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors's souls, holding his wand in hand. And again a little further on he says: They passed Oceanus' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn. ,7. Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8. The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger's fee is given to the boatman, who in the Egyptian tongue is called charon.,9. And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice. 4.25.3. And after he had devoted his entire time to his education and had learned whatever the myths had to say about the gods, he journeyed to Egypt, where he further increased his knowledge and so became the greatest man among the Greeks both for his knowledge of the gods and for their rites, as well as for his poems and songs.

35. Hyginus, Fabulae (Genealogiae), 167 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

36. Horace, Odes, 3.1.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

37. Dionysius of Halycarnassus, Roman Antiquities, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 14

38. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 365

39. Plutarch, On The Face Which Appears In The Orb of The Moon, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

943e. for what laxness and diffuseness they still have is strengthened and becomes firm and translucent. In consequence they are nourished by any exhalation that reaches them, and Heraclitus was right in saying: "Souls employ the sense of smell in Hades." First they behold the moon as she is in herself: her magnitude and beauty and nature, which is not simple and unmixed but a blend as it were of star and earth. Just as the earth has become soft by having been mixed with breath and moisture and as blood gives rise to sense-perception in the flesh with which it is commingled, so the moon, they say, because it has been permeated through and through by ether is at once animated and fertile and at the same time

40. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 57

41. Iulia Balbilla, Epigrams, 790.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

42. Plutarch, On Stoic Self-Contradictions, 1052 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

43. Plutarch, Fragments, 202 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 15

44. Plutarch, Themistocles, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

1. Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra , and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i. 108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica , ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes , xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica , iii. 1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia , 862 b; Müller, Frag. Hist. Graec. ii. 360-361. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words.

45. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 237

46. Quintilian, Institutes of Oratory, 8.6.65 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 361

8.6.65. When, however, the transposition is confined to two words only, it is called anastrophe, that is, a reversal of order. This occurs in everyday speech in mecum and secum, while in orators and historians we meet with it in the phrase quibus de rebus. It is the transposition of a word to some distance from its original place, in order to secure an ornamental effect, that is strictly called hyperbaton: the following passage will provide an example: animadverti, iudices, omnem accusatoris orationem in duas divisam esse partes. ("I noted, gentlemen, that the speech of the accuser was divided into two parts.") In this case the strictly correct order would be in duas partes divisam esse, but this would have been harsh and ugly.

47. Apollodorus, Bibliotheca, 3.4.2-3.4.3, 3.10.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

3.4.2. Κάδμος δὲ ἀνθʼ ὧν ἔκτεινεν ἀίδιον 3 -- ἐνιαυτὸν ἐθήτευσεν Ἄρει· ἦν δὲ ὁ ἐνιαυτὸς τότε ὀκτὼ ἔτη. μετὰ δὲ τὴν θητείαν Ἀθηνᾶ αὐτῷ τὴν βασιλείαν 4 -- κατεσκεύασε, Ζεὺς δὲ ἔδωκεν αὐτῷ γυναῖκα Ἁρμονίαν, Ἀφροδίτης καὶ Ἄρεος θυγατέρα. καὶ πάντες θεοὶ καταλιπόντες τὸν οὐρανόν, ἐν τῇ Καδμείᾳ τὸν γάμον εὐωχούμενοι καθύμνησαν. ἔδωκε δὲ αὐτῇ Κάδμος πέπλον καὶ τὸν ἡφαιστότευκτον ὅρμον, ὃν ὑπὸ Ἡφαίστου λέγουσί τινες δοθῆναι Κάδμῳ, Φερεκύδης δὲ ὑπὸ Εὐρώπης· ὃν παρὰ Διὸς αὐτὴν λαβεῖν. γίνονται δὲ Κάδμῳ θυγατέρες μὲν Αὐτονόη Ἰνὼ Σεμέλη Ἀγαυή, παῖς δὲ Πολύδωρος. Ἰνὼ μὲν οὖν Ἀθάμας ἔγημεν, Αὐτονόην δὲ Ἀρισταῖος, Ἀγαυὴν δὲ Ἐχίων. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 3.10.3. Ταϋγέτη δὲ ἐκ Διὸς ἐγέννησε 1 -- Λακεδαίμονα, ἀφʼ οὗ καὶ Λακεδαίμων ἡ χώρα καλεῖται. Λακεδαίμονος δὲ καὶ Σπάρτης τῆς Εὐρώτα, ὃς ἦν ἀπὸ Λέλεγος αὐτόχθονος καὶ νύμφης νηίδος Κλεοχαρείας, Ἀμύκλας καὶ Εὐρυδίκη, ἣν ἔγημεν Ἀκρίσιος. Ἀμύκλα δὲ καὶ Διομήδης τῆς Λαπίθου Κυνόρτης καὶ Ὑάκινθος. τοῦτον εἶναι τοῦ Ἀπόλλωνος ἐρώμενον λέγουσιν, ὃν δίσκῳ βαλὼν ἄκων ἀπέκτεινε. Κυνόρτου δὲ Περιήρης, ὃς γαμεῖ Γοργοφόνην τὴν Περσέως, καθάπερ Στησίχορός φησι, καὶ τίκτει Τυνδάρεων Ἰκάριον Ἀφαρέα Λεύκιππον. Ἀφαρέως μὲν οὖν καὶ Ἀρήνης τῆς Οἰβάλου 1 -- Λυγκεύς τε καὶ Ἴδας καὶ Πεῖσος· κατὰ πολλοὺς δὲ Ἴδας ἐκ Ποσειδῶνος λέγεται. Λυγκεὺς δὲ ὀξυδερκίᾳ διήνεγκεν, ὡς καὶ τὰ ὑπὸ γῆν θεωρεῖν. Λευκίππου δὲ θυγατέρες ἐγένοντο Ἱλάειρα καὶ Φοίβη· ταύτας ἁρπάσαντες ἔγημαν Διόσκουροι. πρὸς δὲ ταύταις Ἀρσινόην ἐγέννησε. ταύτῃ μίγνυται Ἀπόλλων, ἡ δὲ Ἀσκληπιὸν γεννᾷ. τινὲς δὲ Ἀσκληπιὸν οὐκ ἐξ Ἀρσινόης τῆς Λευκίππου λέγουσιν, ἀλλʼ ἐκ Κορωνίδος τῆς Φλεγύου ἐν Θεσσαλίᾳ. καί φασιν ἐρασθῆναι ταύτης Ἀπόλλωνα καὶ εὐθέως συνελθεῖν· τὴν δὲ 1 -- παρὰ τὴν τοῦ πατρὸς γνώμην ἑλομένην 2 -- Ἴσχυϊ τῷ Καινέως ἀδελφῷ συνοικεῖν. Ἀπόλλων δὲ τὸν μὲν ἀπαγγείλαντα κόρακα καταρᾶται, ὃν 3 -- τέως λευκὸν ὄντα ἐποίησε μέλανα, αὐτὴν δὲ ἀπέκτεινε. καιομένης δὲ αὐτῆς 4 -- ἁρπάσας τὸ βρέφος ἐκ τῆς πυρᾶς πρὸς Χείρωνα τὸν Κένταυρον ἤνεγκε, παρʼ ᾧ 1 -- καὶ τὴν ἰατρικὴν καὶ τὴν κυνηγετικὴν τρεφόμενος ἐδιδάχθη. καὶ γενόμενος χειρουργικὸς καὶ τὴν τέχνην ἀσκήσας ἐπὶ πολὺ οὐ μόνον ἐκώλυέ τινας ἀποθνήσκειν, ἀλλʼ ἀνήγειρε καὶ τοὺς ἀποθανόντας· παρὰ γὰρ Ἀθηνᾶς λαβὼν τὸ ἐκ τῶν φλεβῶν τῆς Γοργόνος ῥυὲν αἷμα, τῷ μὲν ἐκ τῶν ἀριστερῶν ῥυέντι πρὸς φθορὰν ἀνθρώπων ἐχρῆτο, τῷ δὲ ἐκ τῶν δεξιῶν πρὸς σωτηρίαν, καὶ διὰ τούτου 2 -- τοὺς τεθνηκότας ἀνήγειρεν. εὗρον 3 -- δέ τινας λεγομένους ἀναστῆναι ὑπʼ αὐτοῦ, Καπανέα καὶ Λυκοῦργον, ὡς Στησίχορός φησιν ἐν Ἐριφύλῃ, Ἱππόλυτον, ὡς ὁ τὰ Ναυπακτικὰ συγγράψας λέγει, Τυνδάρεων, ὥς φησι Πανύασις, 1 -- Ὑμέναιον, ὡς οἱ Ὀρφικοὶ λέγουσι, Γλαῦκον τὸν Μίνωος, ὡς Μελησαγόρας λέγε ι.

48. Dionysius Aelius, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

49. Cornutus, De Natura Deorum, 56.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123

50. Clement of Alexandria, Miscellanies, 6.2.17.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 153

51. Lucian, Astrology, 10 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 319

52. Hippolytus, Refutation of All Heresies, 1.21.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

53. Pausanias, Description of Greece, 1.22.7, 2.26.7, 4.1.6-4.1.7, 9.27.2-9.27.3, 9.29.8, 9.30.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4, 128, 241

1.22.7. ἵππων δέ οἱ νίκης τῆς ἐν Νεμέᾳ ἐστὶ σημεῖα ἐν τῇ γραφῇ· καὶ Περσεύς ἐστιν ἐς Σέριφον κομιζόμενος, Πολυδέκτῃ φέρων τὴν κεφαλὴν τὴν Μεδούσης. καὶ τὰ μὲν ἐς Μέδουσαν οὐκ εἰμὶ πρόθυμος ἐν τοῖς Ἀττικοῖς σημῆναι· ἔτι δὲ τῶν γραφῶν παρέντι τὸν παῖδα τὸν τὰς ὑδρίας φέροντα καὶ τὸν παλαιστὴν ὃν Τιμαίνετος ἔγραψεν, ἐστὶ Μουσαῖος. ἐγὼ δὲ ἔπη μὲν ἐπελεξάμην, ἐν οἷς ἐστι πέτεσθαι Μουσαῖον ὑπὸ Βορέου δῶρον, δοκεῖν δέ μοι πεποίηκεν αὐτὰ Ὀνομάκριτος καὶ ἔστιν οὐδὲν Μουσαίου βεβαίως ὅτι μὴ μόνον ἐς Δήμητρα ὕμνος Λυκομίδαις. 2.26.7. ὁ δὲ τρίτος τῶν λόγων ἥκιστα ἐμοὶ δοκεῖν ἀληθής ἐστιν, Ἀρσινόης ποιήσας εἶναι τῆς Λευκίππου παῖδα Ἀσκληπιόν. Ἀπολλοφάνει γὰρ τῷ Ἀρκάδι ἐς Δελφοὺς ἐλθόντι καὶ ἐρομένῳ τὸν θεὸν εἰ γένοιτο ἐξ Ἀρσινόης Ἀσκληπιὸς καὶ Μεσσηνίοις πολίτης εἴη, ἔχρησεν ἡ Πυθία· ὦ μέγα χάρμα βροτοῖς βλαστὼν Ἀσκληπιὲ πᾶσιν, ὃν Φλεγυηὶς ἔτικτεν ἐμοὶ φιλότητι μιγεῖσα ἱμερόεσσα Κορωνὶς ἐνὶ κραναῇ Ἐπιδαύρῳ. Unknown οὗτος ὁ χρησμὸς δηλοῖ μάλιστα οὐκ ὄντα Ἀσκληπιὸν Ἀρσινόης, ἀλλὰ Ἡσίοδον ἢ τῶν τινα ἐμπεποιηκότων ἐς τὰ Ἡσιόδου τὰ ἔπη συνθέντα ἐς τὴν Μεσσηνίων χάριν. 4.1.6. τὴν δὲ τελετὴν τῶν Μεγάλων θεῶν Λύκος ὁ Πανδίονος πολλοῖς ἔτεσιν ὕστερον Καύκωνος προήγαγεν ἐς πλέον τιμῆς· καὶ Λύκου δρυμὸν ἔτι ὀνομάζουσιν ἔνθα ἐκάθηρε τοὺς μύστας. καὶ ὅτι μὲν δρυμός ἐστιν ἐν τῇ γῇ ταύτῃ Λύκου καλούμενος, Ῥιανῷ τῷ Κρητί ἐστι πεποιημένον πάρ τε τρηχὺν Ἐλαιὸν ὑπὲρ δρυμόν τε Λύκοιο· Rhianus of Bene in Crete. See note on Paus. 4.6.1 . 4.1.7. ὡς δὲ ὁ Πανδίονος οὗτος ἦν Λύκος, δηλοῖ τὰ ἐπὶ τῇ εἰκόνι ἔπη τῇ Μεθάπου. μετεκόσμησε γὰρ καὶ Μέθαπος τῆς τελετῆς ἔστιν ἅ· ὁ δὲ Μέθαπος γένος μὲν ἦν Ἀθηναῖος, τελεστὴς δὲ καὶ ὀργίων καὶ παντοίων συνθέτης. οὗτος καὶ Θηβαίοις τῶν Καβείρων τὴν τελετὴν κατεστήσατο, ἀνέθηκε δὲ καὶ ἐς τὸ κλίσιον τὸ Λυκομιδῶν εἰκόνα ἔχουσαν ἐπίγραμμα ἄλλα τε λέγον καὶ ὅσα ἡμῖν ἐς πίστιν συντελεῖ τοῦ λόγου· 9.27.2. Ἔρωτα δὲ ἄνθρωποι μὲν οἱ πολλοὶ νεώτατον θεῶν εἶναι καὶ Ἀφροδίτης παῖδα ἥγηνται· Λύκιος δὲ Ὠλήν, ὃς καὶ τοὺς ὕμνους τοὺς ἀρχαιοτάτους ἐποίησεν Ἕλλησιν, οὗτος ὁ Ὠλὴν ἐν Εἰλειθυίας ὕμνῳ μητέρα Ἔρωτος τὴν Εἰλείθυιάν φησιν εἶναι. Ὠλῆνος δὲ ὕστερον Πάμφως τε ἔπη καὶ Ὀρφεὺς ἐποίησαν· καί σφισιν ἀμφοτέροις πεποιημένα ἐστὶν ἐς Ἔρωτα, ἵνα ἐπὶ τοῖς δρωμένοις Λυκομίδαι καὶ ταῦτα ᾄδωσιν· ἐγὼ δὲ ἐπελεξάμην ἀνδρὶ ἐς λόγους ἐλθὼν δᾳδουχοῦντι. καὶ τῶν μὲν οὐ πρόσω ποιήσομαι μνήμην· Ἡσίοδον δὲ ἢ τὸν Ἡσιόδῳ Θεογονίαν ἐσποιήσαντα οἶδα γράψαντα ὡς Χάος πρῶτον, ἐπὶ δὲ αὐτῷ Γῆ τε καὶ Τάρταρος καὶ Ἔρως γένοιτο· 9.27.3. Σαπφὼ δὲ ἡ Λεσβία πολλά τε καὶ οὐχ ὁμολογοῦντα ἀλλήλοις ἐς Ἔρωτα ᾖσε. Θεσπιεῦσι δὲ ὕστερον χαλκοῦν εἰργάσατο Ἔρωτα Λύσιππος , καὶ ἔτι πρότερον τούτου Πραξιτέλης λίθου τοῦ Πεντελῆσι. καὶ ὅσα μὲν εἶχεν ἐς Φρύνην καὶ τὸ ἐπὶ Πραξιτέλει τῆς γυναικὸς σόφισμα, ἑτέρωθι ἤδη μοι δεδήλωται· πρῶτον δὲ τὸ ἄγαλμα κινῆσαι τοῦ Ἔρωτος λέγουσι Γάιον δυναστεύσαντα ἐν Ῥώμῃ, Κλαυδίου δὲ ὀπίσω Θεσπιεῦσιν ἀποπέμψαντος Νέρωνα αὖθις δεύτερα ἀνάσπαστον ποιῆσαι. 9.29.8. Πάμφως δέ, ὃς Ἀθηναίοις τῶν ὕμνων ἐποίησε τοὺς ἀρχαιοτάτους, οὗτος ἀκμάζοντος ἐπὶ τῷ Λίνῳ τοῦ πένθους Οἰτόλινον ἐκάλεσεν αὐτόν. Σαπφὼ δὲ ἡ Λεσβία τοῦ Οἰτολίνου τὸ ὄνομα ἐκ τῶν ἐπῶν τῶν Πάμφω μαθοῦσα Ἄδωνιν ὁμοῦ καὶ Οἰτόλινον ᾖσεν. Θηβαῖοι δὲ λέγουσι παρὰ σφίσι ταφῆναι τὸν Λίνον, καὶ ὡς μετὰ τὸ πταῖσμα τὸ ἐν Χαιρωνείᾳ τὸ Ἑλληνικὸν Φίλιππος ὁ Ἀμύντου κατὰ δή τινα ὄψιν ὀνείρατος τὰ ὀστᾶ ἀνελόμενος τοῦ Λίνου κομίσειεν ἐς Μακεδονίαν· 9.30.12. ὅστις δὲ περὶ ποιήσεως ἐπολυπραγμόνησεν ἤδη, τοὺς Ὀρφέως ὕμνους οἶδεν ὄντας ἕκαστόν τε αὐτῶν ἐπὶ βραχύτατον καὶ τὸ σύμπαν οὐκ ἐς ἀριθμὸν πολὺν πεποιημένους· Λυκομίδαι δὲ ἴσασί τε καὶ ἐπᾴδουσι τοῖς δρωμένοις. κόσμῳ μὲν δὴ τῶν ἐπῶν δευτερεῖα φέροιντο ἂν μετά γε Ὁμήρου τοὺς ὕμνους, τιμῆς δὲ ἐκ τοῦ θείου καὶ ἐς πλέον ἐκείνων ἥκουσι.

1.22.7. and in the picture are emblems of the victory his horses won at Nemea . There is also Perseus journeying to Seriphos, and carrying to Polydectes the head of Medusa, the legend about whom I am unwilling to relate in my description of Attica . Included among the paintings—I omit the boy carrying the water-jars and the wrestler of Timaenetus An unknown painter. —is Musaeus. I have read verse in which Musaeus receives from the North Wind the gift of flight, but, in my opinion, Onomacritus wrote them, and there are no certainly genuine works of Musaeus except a hymn to Demeter written for the Lycomidae. 2.26.7. The third account is, in my opinion, the farthest from the truth; it makes Asclepius to be the son of Arsinoe , the daughter of Leucippus. For when Apollophanes the Arcadian, came to Delphi and asked the god if Asclepius was the son of Arsinoe and therefore a Messenian, the Pythian priestess gave this response:— 0 Asclepius, born to bestow great joy upon mortals, Pledge of the mutual love I enjoyed with Phlegyas' daughter, Lovely Coronis, who bare thee in rugged land Epidaurus . Unknown . This oracle makes it quite certain that Asclepius was not a son of Arsinoe , and that the story was a fiction invented by Hesiod, or by one of Hesiod's interpolators, just to please the Messenians. 4.1.6. But the mysteries of the Great Goddesses were raised to greater honor many years later than Caucon by Lycus, the son of Pandion, an oak-wood, where he purified the celebrants, being still called Lycus' wood. That there is a wood in this land so called is stated by Rhianus the Cretan:— By rugged Elaeum above Lycus' wood. Rhianus of Bene in Crete . See note on Paus. 4.6.1 . 4.1.7. That this Lycus was the son of Pandion is made clear by the lines on the statue of Methapus, who made certain improvements in the mysteries. Methapus was an Athenian by birth, an expert in the mysteries and founder of all kinds of rites. It was he who established the mysteries of the Cabiri at Thebes , and dedicated in the hut of the Lycomidae a statue with an inscription that amongst other things helps to confirm my account:— 9.27.2. Most men consider Love to be the youngest of the gods and the son of Aphrodite. But Olen the Lycian, who composed the oldest Greek hymns, says in a hymn to Eileithyia that she was the mother of Love. Later than Olen , both Pamphos and Orpheus wrote hexameter verse, and composed poems on Love, in order that they might be among those sung by the Lycomidae to accompany the ritual. I read them after conversation with a Torchbearer. of these things I will make no further mention. Hesiod, Hes. Th. 116 foll. or he who wrote the Theogony fathered on Hesiod, writes, I know, that Chaos was born first, and after Chaos, Earth, Tartarus and Love. 9.27.3. Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae , but Nero carried it away a second time. 9.29.8. Pamphos, who composed the oldest Athenian hymns, called him Oetolinus (Linus doomed) at the time when the mourning for Linus was at its height. Sappho of Lesbos, who learnt the name of Oetolinus from the epic poetry of Pamphos, sang of both Adonis and Oetolinus together. The Thebans assert that Linus was buried among them, and that after the Greek defeat at Chaeroneia, Philip the son of Amyntas, in obedience to a vision in a dream, took up the bones of Linus and conveyed them to Macedonia ; 9.30.12. Whoever has devoted himself to the study of poetry knows that the hymns of Orpheus are all very short, and that the total number of them is not great. The Lycomidae know them and chant them over the ritual of the mysteries. For poetic beauty they may be said to come next to the hymns of Homer, while they have been even more honored by the gods.

54. Clement of Alexandria, Exhortation To The Greeks, 2.17-2.18 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 258

55. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 317

56. Vettius Valens, Anthologies, None (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1

57. Irenaeus, Refutation of All Heresies, 1.21.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

58. Tertullian, On The Soul, 25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

59. Aelius Aristides, Orations, 24.55, 41.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128, 340

60. Porphyry, Philosophy From Oracles, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 150

61. Porphyry, On The Cave of The Nymphs, 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 99

16. In this cave, therefore, says Homer, all external possessions must be deposited. Here, naked, and assuming a suppliant habit, afflicted in body, casting aside everything superfluous, and being averse to the energies of sense, it is requisite to sit at the foot of the olive and consult with Minerva by what |39 means we may most effectually destroy that hostile rout of passions which insidiously lurk in the secret recesses of the soul. Indeed, as it appears to me, it was not without reason that Numenius and his followers thought the person of Ulysses in the Odyssey represented to us a man who passes in a reguIar manner over the dark and stormy sea of generation, and thus at length arrives at that region where tempests and seas are unknown, and finds a nation "Who ne'er knew salt, or heard the billows roar."

62. Eusebius of Caesarea, Preparation For The Gospel, 3.7.1. (3rd cent. CE - 4th cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 15

63. Origen, Against Celsus, 1.16-1.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 322

1.16. I must express my surprise that Celsus should class the Odrysians, and Samothracians, and Eleusinians, and Hyperboreans among the most ancient and learned nations, and should not deem the Jews worthy of a place among such, either for their learning or their antiquity, although there are many treatises in circulation among the Egyptians, and Phœnicians, and Greeks, which testify to their existence as an ancient people, but which I have considered it unnecessary to quote. For any one who chooses may read what Flavius Josephus has recorded in his two books, On the Antiquity of the Jews, where he brings together a great collection of writers, who bear witness to the antiquity of the Jewish people; and there exists the Discourse to the Greeks of Tatian the younger, in which with very great learning he enumerates those historians who have treated of the antiquity of the Jewish nation and of Moses. It seems, then, to be not from a love of truth, but from a spirit of hatred, that Celsus makes these statements, his object being to asperse the origin of Christianity, which is connected with Judaism. Nay, he styles the Galactophagi of Homer, and the Druids of the Gauls, and the Get , most learned and ancient tribes, on account of the resemblance between their traditions and those of the Jews, although I know not whether any of their histories survive; but the Hebrews alone, as far as in him lies, he deprives of the honour both of antiquity and learning. And again, when making a list of ancient and learned men who have conferred benefits upon their contemporaries (by their deeds), and upon posterity by their writings, he excluded Moses from the number; while of Linus, to whom Celsus assigns a foremost place in his list, there exists neither laws nor discourses which produced a change for the better among any tribes; whereas a whole nation, dispersed throughout the entire world, obey the laws of Moses. Consider, then, whether it is not from open malevolence that he has expelled Moses from his catalogue of learned men, while asserting that Linus, and Mus us, and Orpheus, and Pherecydes, and the Persian Zoroaster, and Pythagoras, discussed these topics, and that their opinions were deposited in books, and have thus been preserved down to the present time. And it is intentionally also that he has omitted to take notice of the myth, embellished chiefly by Orpheus, in which the gods are described as affected by human weaknesses and passions. 1.17. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give it a tropical and allegorical signification. And here one might say to this great man, who inscribed upon his own work the title of a True Discourse, Why, good sir, do you make it a boast to have it recorded that the gods should engage in such adventures as are described by your learned poets and philosophers, and be guilty of abominable intrigues, and of engaging in wars against their own fathers, and of cutting off their secret parts, and should dare to commit and to suffer such enormities; while Moses, who gives no such accounts respecting God, nor even regarding the holy angels, and who relates deeds of far less atrocity regarding men (for in his writings no one ever ventured to commit such crimes as Kronos did against Uranus, or Zeus against his father, or that of the father of men and gods, who had intercourse with his own daughter), should be considered as having deceived those who were placed under his laws, and to have led them into error? And here Celsus seems to me to act somewhat as Thrasymachus the Platonic philosopher did, when he would not allow Socrates to answer regarding justice, as he wished, but said, Take care not to say that utility is justice, or duty, or anything of that kind. For in like manner Celsus assails (as he thinks) the Mosaic histories, and finds fault with those who understand them allegorically, at the same time bestowing also some praise upon those who do so, to the effect that they are more impartial (than those who do not); and thus, as it were, he prevents by his cavils those who are able to show the true state of the case from offering such a defense as they would wish to offer.

64. Macrobius, Saturnalia, 1.16.42, 1.17.1, 1.17.4, 1.18.1, 1.18.7, 1.18.13, 1.18.17-1.18.18 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 251, 256

65. Gregory of Nazianzus, Carmina De Se Ipso, None (4th cent. CE - 4th cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

66. Cyril of Alexandria, Contra Iulianum, 2.10-2.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 78, 82

67. Proclus, In Platonis Timaeum Commentarii, None (5th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 133

68. Olympiodorus The Younger of Alexandria, Prolegomena, 12, 11 (6th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 15

69. Various, Anthologia Graeca, 7.159 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 322

70. Orphic Hymns., Argonautica, 12, 1268-1291, 13-25, 252-259, 26, 260-265, 27-33, 406-429, 43, 430-440, 45, 44 Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 55

71. Orphic Hymns., Fragments, 1, 1064, 1067, 140, 22, 222, 225, 31, 325, 327-329, 34-35, 358, 36-37, 377-378, 38-40, 400, 41, 417-418, 42, 421-422, 43, 437, 44-47, 474-475, 48, 524, 531, 540, 542-543, 547, 55, 578, 588, 59-61, 64, 683, 713-716, 750, 787, 98, 317 Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123

72. Orphic Hymns., Hymni, 6.1, 6.7, 38.22 Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 142, 251, 257

73. Papyri, P.Oxy., 52.3647 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

74. Papyri, P.Gur., 1.23 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 258

75. Demosthenes, Orations, 18.130 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 293

76. Valerius Flaccus Gaius, Argonautica, 1.287-1.293, 1.471-1.473, 4.85-4.90, 4.349-4.422, 5.438-5.439 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 320, 322

77. Vergil, Aeneis, 3.112, 6.258 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

3.112. and Myconos uptower, and bade it rest 6.258. “0, guide me on, whatever path there be!

78. Vergil, Georgics, 4.464-4.467 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 321

4.464. Ipse cava solans aegrum testudine amorem 4.465. te, dulcis coniunx, te solo in litore secum, 4.466. te veniente die, te decedente canebat. 4.467. Taenarias etiam fauces, alta ostia Ditis,

79. Philoponus, De Aeternitate Mundi, None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 139

80. Papyri, Derveni Papyrus, 4.1, 4.5, 4.7, 4.10-4.14, 7.5, 7.7-7.11, 7.14, 8.6, 20.3, 26.50 Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1, 16, 51, 361, 363, 365, 393, 397

81. Bacchylides, Odes, 3.85 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 1

82. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 471.4 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 363

85. Aristophanes, Au., 696 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 241

89. Eusebius, Lc, 4 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 4

92. Iulianus, Or., None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 78

94. Philo Mechanicus, Bel., 102.20 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

95. Zeno Citieus, Oec., 1.135-1.138, 1.142 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 142

97. Cleanthes, Svf, 1.518, 1.539 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 142, 144

100. Plotinus, Nh, 4.7.8 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 144

101. Various, Carmina Minora, 31.23-31.32 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 322

102. Nemesianus, Buc., 1.24-1.29 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 322

103. Sidonius Apollinaris, Paneg., 6.1-6.30 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 322

104. Pindar, P., 3.1-3.58, 4.176 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128, 318

109. Michael Ephesius, In Metaph., 821 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 45

114. Anon., Sch. Pi. P., 3.14 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

115. Hymni Homerici, Hymni Homerici, 1.7, 16.1-16.3 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 128

117. Orphica, H. Ad Mus., 19 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 123

118. Anon., Sch. S. Ot, 489 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 150

119. Heraclitus Lesbius, Fragments, None Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 50, 361, 365

120. Plinius, Nh, 22.32 Tagged with subjects: •orpheus, literary author Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 334

Tiresias: The Ancient Mediterranean Religions Source Database