The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

139 results for "pain"

1. Septuagint, Baruch, 2, 1 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73

2. Septuagint, Tobit, 11.14, 1.15, 3.6, 4.14, 4.3, 4.4, 4.2, 4.13, 1.3, 4.8, 4.9, 4.11, 4.12, 1.4, 1.2, 1.1, 1.5, 4.7, 4.6, 4.10, 4.15, 3.2, 3.1, 1.18, 4.5, 3.3, 1.13, 1.12, 1.11, 1.10, 1.14, 3.4, 3.5, 1.9, 1.8, 1.6, 11.12, 11.11, 4.20, 4.19, 4.18, 4.17, 1.7, 1.17, 11.15, 11.13, 4.16, 1.16, 6.17, 6.13, 6.16, 6.12, 6.18, 10.5, 11.13b, 6.10, 6.11, 11.16, 14, 1.11b, 1.6b, 2, 2.6, 2.7, 2.8, 2.9, 2.10, 1.14b, 1.20, 5.14, 5.10, 5.3b, 2.14b, 2.10b, 2.10b-12a, 2.10a, 14.15, 14.14, 1, 14.8, 14.7, 14.6, 14.5, 14.4, 14.3, 14.2, 14.9, 1.3-3.6, 14.13, 14.12, 14.11, 14.10, 12.15, 12.12, 13.16, 13.13, 13.12, 13.11, 13.10, 13.7, 13.5, 13.4, 13.3, 13.2, 12.16, 7.7, 7.18, 9.4, 10.3, 10.6, 2.5, 3.10, 4.1-14.1, 3, 10.13, 13.14, 12.6, 2.16, 3.25, 3.24, 5.22, 5.17, 5.16, 5.13, 5.12, 5.9, 5.8, 5.7, 6.2, 12.13, 3.17, 5.1-6.1, 5.4, 7.10, 7.9, 7.1, 6.9, 6.8, 6.7, 6.6, 6.5, 6.4, 7.11, 6.3, 12.6b-20a, 8.6, 8.3, 7.12, 6.1, 5.27, 5.26, 2.11, 11.17, 11.18, 11.19, 12, 4, 11.20, 11.21, 14.1, 5.5, 14.11a, 3.7, 3.11, 3.16, 3.15, 3.14, 3.11a, 3.11b, 1.19, 1.21, 1.22, 3.15b, 12.17, 12.18, 12.19, 12.20, 4.6a, 3.12, 12.7b, 12.10, 12.9, 12.11, 12.14, 12.8, 12.7, 3.13, 12.21, 12.22, 7, 2.12, 2.13, 2.14, 2.1-3.6, 2.15, 2.17, 2.18, 6.14, 3.8, 6.15, 13, 8.5, 8.7, 3.9, 13.15, 13.17, 13.18, 13.6, 13.8, 13.9, 8.8, 8.17, 8.16, 8.15 (10th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 71, 86, 91, 101, 145, 149

11.14. Then he saw his son and embraced him, and he wept and said, "Blessed art thou, O God, and blessed is thy name for ever, and blessed are all thy holy angels.

3. Hebrew Bible, Job, 31.39, 36.15a, 42.5, 36.15, 20.22, 15.24, 33.24, 33.23, 5.1, 3.22, 42.15, 42.17, 42.16, 3.23, 3.24, 3.9, 3.8, 3.6, 3.13, 42.14, 42.13, 42.12, 3.12, 3.11, 3.10, 42.6, 3.14, 3.15, 3.16, 3.17, 3.7, 3.18, 3.20, 42.4, 42.3, 42.2, 42.1, 3.21, 3.1, 3.2, 3.3, 3.4, 3.5, 3.19, 2.4, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 2.9, 2.10, 1.8, 1.8b, 2.13, 2.12, 2.11, 2.8, 2.7, 2.5, 1, 2, 3, 1.1, 1.21a, 1.5, 1.4, 1.3, 2.6, 1.2, 42.11, 3.25, 3.26, 31, 30, 29, 28, 27, 26, 25, 24, 27.11, 27.10, 27.9, 27.8, 27.7, 27.6, 27.5, 27.4, 27.3, 27.2, 27.1, 23, 22, 21, 13, 12, 11, 10, 9, 8, 7, 6, 5, 4, 42.10, 42.9, 42.8, 20, 19, 18, 17, 16, 15, 14, 42.7, 27.12, 1.1-2.10, 27.13, 27.15, 29.20, 29.19, 29.18, 29.17, 29.21, 38.1-42.6, 29.41, 29.31, 29.30, 29.29, 29.28, 29.27, 29.26, 29.25, 29.24, 29.23, 29.22, 29.1, 41, 40, 39, 38, 37, 36, 35, 34, 33, 32, 27.23, 27.22, 27.21, 27.20, 27.19, 27.18, 27.17, 27.16, 29.2, 29.3, 29.4, 29.5, 27.14, 29.16, 29.14, 29.13, 29.12, 29.11, 29.10, 29.9, 29.8, 29.7, 29.6, 29.15, 1.21*, 1.6, 1.7, 2.17, 2.16, 2.15, 2.14, 2.18, 9.22, 10.15, 10.16, 10.17, 2.3, 2.2, 2.1, 1.20b, 23.8, 1.1b, 22.18, 15.16, 15.15, 15.14, 12.13, 28.7, 23.9, 11.9, 5.18, 11.8, 5.8, 5.2, 4.19, 4.18, 4.17, 1.21b, 19.26b-27a, 19.27a, 35.2, 32.1, 32.2, 42 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103, 105

31.39. אִם־כֹּחָהּ אָכַלְתִּי בְלִי־כָסֶף וְנֶפֶשׁ בְּעָלֶיהָ הִפָּחְתִּי׃

31.39. If I have eaten the fruits thereof without money, Or have caused the tillers thereof to be disappointed—

4. Hebrew Bible, Jonah, 3.6, 4.3, 4.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain/suffering •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 514

3.6. וַיִּגַּע הַדָּבָר אֶל־מֶלֶך נִינְוֵה וַיָּקָם מִכִּסְאוֹ וַיַּעֲבֵר אַדַּרְתּוֹ מֵעָלָיו וַיְכַס שַׂק וַיֵּשֶׁב עַל־הָאֵפֶר׃ 4.3. וְעַתָּה יְהוָה קַח־נָא אֶת־נַפְשִׁי מִמֶּנִּי כִּי טוֹב מוֹתִי מֵחַיָּי׃ 4.8. וַיְהִי כִּזְרֹחַ הַשֶּׁמֶשׁ וַיְמַן אֱלֹהִים רוּחַ קָדִים חֲרִישִׁית וַתַּךְ הַשֶּׁמֶשׁ עַל־רֹאשׁ יוֹנָה וַיִּתְעַלָּף וַיִּשְׁאַל אֶת־נַפְשׁוֹ לָמוּת וַיֹּאמֶר טוֹב מוֹתִי מֵחַיָּי׃

3.6. And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth, and sat in ashes. 4.3. Therefore now, O LORD, take, I beseech Thee, my life from me; for it is better for me to die than to live.’ 4.8. And it came to pass, when the sun arose, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said: ‘It is better for me to die than to live.’

5. Hebrew Bible, Genesis, 6.9-9.28, 6.9-9.17, 12.16, 18.16, 18.17, 18.18, 18.19, 18.20, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 18.32, 18.33, 22, 26.12, 26.13, 26.14, 37.34, 45.4, 45.5, 45.6, 45.7, 45.8, 50.19, 50.20, 50.21 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78

6. Hebrew Bible, Leviticus, 11 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain, suffering, sarah •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 71

11. Every beast which parteth the hoof, but is not cloven footed, nor cheweth the cud, is unclean unto you; every one that to toucheth them shall be unclean.,And every thing whereupon any part of their carcass falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces; they are unclean, and shall be unclean unto you.,Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.,And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean.,And every swarming thing that swarmeth upon the earth is a detestable thing; it shall not be eaten.,And the LORD spoke unto Moses and to Aaron, saying unto them:,And these ye shall have in detestation among the fowls; they shall not be eaten, they are a detestable thing: the great vulture, and the bearded vulture, and the ospray;,every raven after its kinds;,And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you,And whatsoever goeth upon its paws, among all beasts that go on all fours, they are unclean unto you; whoso toucheth their carcass shall be unclean until the even.,of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.,All food therein which may be eaten, that on which water cometh, shall be unclean; and all drink in every such vessel that may be drunk shall be unclean.,For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. .,Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.,Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you.,Whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or whatsoever hath many feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing.,But all winged swarming things, which have four feet, are a detestable thing unto you.,And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even.,These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even.,But if water be put upon the seed, and aught of their carcass fall thereon, it is unclean unto you.,These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat.,Nevertheless a fountain or a cistern wherein is a gathering of water shall be clean; but he who toucheth their carcass shall be unclean.,And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.,And he that beareth the carcass of them shall wash his clothes, and be unclean until the even; they are unclean unto you.,and the horned owl, and the pelican, and the carrion-vulture;,and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation.,And if any beast, of which ye may eat, die, he that toucheth the carcass thereof shall be unclean until the even.,All winged swarming things that go upon all fours are a detestable thing unto you.,and the little owl, and the cormorant, and the great owl;,and the kite, and the falcon after its kinds;,And if aught of their carcass fall upon any sowing seed which is to be sown, it is clean.,This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;,even these of them ye may eat: the locust after its kinds, and the bald locust after its kinds, and the cricket after its kinds, and the grasshopper after its kinds.,And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you,,and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.,Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;,And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you.,And whosoever beareth aught of the carcass of them shall wash his clothes, and be unclean until the even.,Ye shall not make yourselves detestable with any swarming thing that swarmeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.,to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.,And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds,,and the ostrich, and the night-hawk, and the sea-mew, and the hawk after its kinds;,For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.,Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth.,and the stork, and the heron after its kinds, and the hoopoe, and the bat.,And by these ye shall become unclean; whosoever toucheth the carcass of them shall be unclean until even.,And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.

7. Hebrew Bible, Exodus, 3.9-3.10, 4.31 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103, 104

3.9. וְעַתָּה הִנֵּה צַעֲקַת בְּנֵי־יִשְׂרָאֵל בָּאָה אֵלָי וְגַם־רָאִיתִי אֶת־הַלַּחַץ אֲשֶׁר מִצְרַיִם לֹחֲצִים אֹתָם׃ 4.31. וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃

3.9. And now, behold, the cry of the children of Israel is come unto Me; moreover I have seen the oppression wherewith the Egyptians oppress them. 3.10. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the children of Israel out of Egypt.’ 4.31. And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped.

8. Hebrew Bible, Numbers, 19.14, 19.16, 36.7 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain, suffering, job •pain, suffering, tobit •pain, suffering, sarah Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 71, 72

19.14. זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃ 19.16. וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃ 36.7. וְלֹא־תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל־מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל׃

19.14. This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days. 19.16. And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days. 36.7. So shall no inheritance of the children of Israel remove from tribe to tribe; for the children of Israel shall cleave every one to the inheritance of the tribe of his fathers.

9. Hebrew Bible, Proverbs, 10.27 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 110

10. Hebrew Bible, Psalms, a b c d\n0 3.2 3.2 3 2\n1 13(12).5 13(12).5 13(12) 5\n2 66(65).11 66(65).11 66(65) 11\n3 71(70).20 71(70).20 71(70) 20\n4 34(33).20 34(33).20 34(33) 20\n5 73(72) 73(72) 73(72) None\n6 109(108) 109(108) 109(108) None\n7 104(103) 104(103) 104(103) None\n8 80(79) 80(79) 80(79) None\n9 74(73) 74(73) 74(73) None\n10 44(43) 44(43) 44(43) None (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

3.2. יְהוָה מָה־רַבּוּ צָרָי רַבִּים קָמִים עָלָי׃

3.2. LORD, how many are mine adversaries become! Many are they that rise up against me.

11. Hebrew Bible, Zephaniah, 1.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

1.15. יוֹם עֶבְרָה הַיּוֹם הַהוּא יוֹם צָרָה וּמְצוּקָה יוֹם שֹׁאָה וּמְשׁוֹאָה יוֹם חֹשֶׁךְ וַאֲפֵלָה יוֹם עָנָן וַעֲרָפֶל׃

1.15. That day is a day of wrath, A day of trouble and distress, A day of wasteness and desolation, A day of darkness and gloominess, A day of clouds and thick darkness,

12. Hebrew Bible, Deuteronomy, 4.29, 8.10, 14.22-14.29, 26.12-26.13, 32.3, 32.39, 32.43 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 71, 103

4.29. וּבִקַּשְׁתֶּם מִשָּׁם אֶת־יְהוָה אֱלֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשֶׁךָ׃ 14.22. עַשֵּׂר תְּעַשֵּׂר אֵת כָּל־תְּבוּאַת זַרְעֶךָ הַיֹּצֵא הַשָּׂדֶה שָׁנָה שָׁנָה׃ 14.23. וְאָכַלְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר־יִבְחַר לְשַׁכֵּן שְׁמוֹ שָׁם מַעְשַׂר דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וּבְכֹרֹת בְּקָרְךָ וְצֹאנֶךָ לְמַעַן תִּלְמַד לְיִרְאָה אֶת־יְהוָה אֱלֹהֶיךָ כָּל־הַיָּמִים׃ 14.24. וְכִי־יִרְבֶּה מִמְּךָ הַדֶּרֶךְ כִּי לֹא תוּכַל שְׂאֵתוֹ כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 14.25. וְנָתַתָּה בַּכָּסֶף וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 14.26. וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃ 14.27. וְהַלֵּוִי אֲשֶׁר־בִּשְׁעָרֶיךָ לֹא תַעַזְבֶנּוּ כִּי אֵין לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ׃ 14.28. מִקְצֵה שָׁלֹשׁ שָׁנִים תּוֹצִיא אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַהִוא וְהִנַּחְתָּ בִּשְׁעָרֶיךָ׃ 14.29. וּבָא הַלֵּוִי כִּי אֵין־לוֹ חֵלֶק וְנַחֲלָה עִמָּךְ וְהַגֵּר וְהַיָּתוֹם וְהָאַלְמָנָה אֲשֶׁר בִּשְׁעָרֶיךָ וְאָכְלוּ וְשָׂבֵעוּ לְמַעַן יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ בְּכָל־מַעֲשֵׂה יָדְךָ אֲשֶׁר תַּעֲשֶׂה׃ 26.12. כִּי תְכַלֶּה לַעְשֵׂר אֶת־כָּל־מַעְשַׂר תְּבוּאָתְךָ בַּשָּׁנָה הַשְּׁלִישִׁת שְׁנַת הַמַּעֲשֵׂר וְנָתַתָּה לַלֵּוִי לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה וְאָכְלוּ בִשְׁעָרֶיךָ וְשָׂבֵעוּ׃ 26.13. וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ בִּעַרְתִּי הַקֹּדֶשׁ מִן־הַבַּיִת וְגַם נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל־מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא־עָבַרְתִּי מִמִּצְוֺתֶיךָ וְלֹא שָׁכָחְתִּי׃ 32.3. אֵיכָה יִרְדֹּף אֶחָד אֶלֶף וּשְׁנַיִם יָנִיסוּ רְבָבָה אִם־לֹא כִּי־צוּרָם מְכָרָם וַיהוָה הִסְגִּירָם׃ 32.3. כִּי שֵׁם יְהוָה אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃

4.29. But from thence ye will seek the LORD thy God; and thou shalt find Him, if thou search after Him with all thy heart and with all thy soul. 8.10. And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee. 14.22. Thou shalt surely tithe all the increase of thy seed, that which is brought forth in the field year by year. 14.23. And thou shalt eat before the LORD thy God, in the place which He shall choose to cause His name to dwell there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear the LORD thy God always. 14.24. And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee; 14.25. then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose. 14.26. And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household. 14.27. And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee. 14.28. At the end of every three years, even in the same year, thou shalt bring forth all the tithe of thine increase, and shall lay it up within thy gates. 14.29. And the Levite, because he hath no portion nor inheritance with thee, and the stranger, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thy hand which thou doest. 26.12. When thou hast made an end of tithing all the tithe of thine increase in the third year, which is the year of tithing, and hast given it unto the Levite, to the stranger, to the fatherless, and to the widow, that they may eat within thy gates, and be satisfied, 26.13. then thou shalt say before the LORD thy God: ‘I have put away the hallowed things out of my house, and also have given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all Thy commandment which Thou hast commanded me; I have not transgressed any of Thy commandments, neither have I forgotten them. 32.3. For I will proclaim the name of the LORD; Ascribe ye greatness unto our God. 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand. 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.

13. Hebrew Bible, Hosea, 5.14-6.2, 5.15 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

5.15. אֵלֵךְ אָשׁוּבָה אֶל־מְקוֹמִי עַד אֲשֶׁר־יֶאְשְׁמוּ וּבִקְשׁוּ פָנָי בַּצַּר לָהֶם יְשַׁחֲרֻנְנִי׃

5.15. I will go and return to My place, Till they acknowledge their guilt, and seek My face; In their trouble they will seek Me earnestly:

14. Hebrew Bible, Amos, 7.1-7.6, 8.10 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •pain, suffering, in babylonian and egyptian poems •pain, suffering, job •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 72, 93

7.1. וַיִּשְׁלַח אֲמַצְיָה כֹּהֵן בֵּית־אֵל אֶל־יָרָבְעָם מֶלֶךְ־יִשְׂרָאֵל לֵאמֹר קָשַׁר עָלֶיךָ עָמוֹס בְּקֶרֶב בֵּית יִשְׂרָאֵל לֹא־תוּכַל הָאָרֶץ לְהָכִיל אֶת־כָּל־דְּבָרָיו׃ 7.1. כֹּה הִרְאַנִי אֲדֹנָי יְהוִה וְהִנֵּה יוֹצֵר גֹּבַי בִּתְחִלַּת עֲלוֹת הַלָּקֶשׁ וְהִנֵּה־לֶקֶשׁ אַחַר גִּזֵּי הַמֶּלֶךְ׃ 7.2. וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃ 7.3. נִחַם יְהוָה עַל־זֹאת לֹא תִהְיֶה אָמַר יְהוָה׃ 7.4. כֹּה הִרְאַנִי אֲדֹנָי יְהוִה וְהִנֵּה קֹרֵא לָרִב בָּאֵשׁ אֲדֹנָי יְהוִה וַתֹּאכַל אֶת־תְּהוֹם רַבָּה וְאָכְלָה אֶת־הַחֵלֶק׃ 7.5. וָאֹמַר אֲדֹנָי יְהוִה חֲדַל־נָא מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא׃ 7.6. נִחַם יְהוָה עַל־זֹאת גַּם־הִיא לֹא תִהְיֶה אָמַר אֲדֹנָי יְהוִה׃

7.1. Thus the Lord GOD showed me; and, behold, He formed locusts in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings. 7.2. And if it had come to pass, that when they had made an end of eating the grass of the land—so I said: O Lord GOD, forgive, I beseech Thee; How shall Jacob stand? for he is small. 7.3. The LORD repented concerning this; ‘It shall not be’, saith the LORD. . 7.4. Thus the Lord GOD showed me; and, behold, the Lord GOD called to contend by fire; and it devoured the great deep, and would have eaten up the land. 7.5. Then said I: O Lord GOD, cease, I beseech Thee; How shall Jacob stand? for he is small. 7.6. The LORD repented concerning this; ‘This also shall not be’, saith the Lord GOD. 8.10. And I will turn your feasts into mourning, And all your songs into lamentation; And I will bring up sackcloth upon all loins, And baldness upon every head; And I will make it as the mourning for an only son, And the end thereof as a bitter day.

15. Hebrew Bible, 2 Kings, 19.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

19.3. וְיָסְפָה פְּלֵיטַת בֵּית־יְהוּדָה הַנִּשְׁאָרָה שֹׁרֶשׁ לְמָטָּה וְעָשָׂה פְרִי לְמָעְלָה׃ 19.3. וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר חִזְקִיָּהוּ יוֹם־צָרָה וְתוֹכֵחָה וּנְאָצָה הַיּוֹם הַזֶּה כִּי בָאוּ בָנִים עַד־מַשְׁבֵּר וְכֹחַ אַיִן לְלֵדָה׃

19.3. And they said unto him: ‘Thus saith Hezekiah: This day is a day of trouble, and of rebuke, and of contumely; for the children are come to the birth, and there is not strength to bring forth.

16. Hebrew Bible, 1 Samuel, 10.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

17. Hebrew Bible, 1 Kings, 19 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73

19. And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.,And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said: ‘What doest thou here, Elijah?’,And the LORD said unto him: ‘Go, return on thy way to the wilderness of Damascus; and when thou comest, thou shalt anoint Hazael to be king over Aram;,And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and He said unto him: ‘What doest thou here, Elijah?’,But he himself went a day’s journey into the wilderness, and came and sat down under a broom-tree; and he requested for himself that he might die; and said: ‘It is enough; now, O LORD, take away my life; for I am not better than my fathers.’,And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.,And the angel of the LORD came again the second time, and touched him, and said: ‘Arise and eat; because the journey is too great for thee.’,And he looked, and, behold, there was at his head a cake baked on the hot stones, and a cruse of water. And he did eat and drink, and laid him down again.,and Jehu the son of Nimshi shalt thou anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room.,Yet will I leave seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.’,And he said: ‘I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covet, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.’,And he said: ‘I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covet, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.’,And he lay down and slept under a broom-tree; and, behold, an angel touched him, and said unto him: ‘Arise and eat.’,And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there.,And he left the oxen, and ran after Elijah, and said: ‘Let me, I pray thee, kiss my father and my mother, and then I will follow thee.’ And he said unto him: ‘Go back; for what have I done to thee?’,Then Jezebel sent a messenger unto Elijah, saying: ‘So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to-morrow about this time.’,and after the earthquake a fire; but the LORD was not in the fire; and after the fire a still small voice.,And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God.,And it shall come to pass, that him that escapeth from the sword of Hazael shall Jehu slay; and him that escapeth from the sword of Jehu shall Elisha slay.,So he departed thence, and found Elisha the son of Shaphat, who was plowing, with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him.,And He said: ‘Go forth, and stand upon the mount before the LORD.’ And, behold, the LORD passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the LORD; but the LORD was not in the wind; and after the wind an earthquake; but the LORD was not in the earthquake;

18. Homer, Odyssey, 1.206-1.208, 1.222-1.223, 4.502, 5.38-5.40, 8.565-8.569, 9.19, 9.534, 11.114, 12.286-12.290, 12.403-12.419, 13.125-13.187, 16.332, 24.197-24.201 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pain, suffering, tobiah •pain, suffering, tobit •pain, suffering, in odyssey •pain/suffering Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 29; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 55, 114, 116, 117, 297, 644

1.206. ἀλλʼ ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον, 1.207. εἰ δὴ ἐξ αὐτοῖο τόσος πάϊς εἰς Ὀδυσῆος. 1.208. αἰνῶς μὲν κεφαλήν τε καὶ ὄμματα καλὰ ἔοικας 1.222. οὐ μέν τοι γενεήν γε θεοὶ νώνυμνον ὀπίσσω 1.223. θῆκαν, ἐπεὶ σέ γε τοῖον ἐγείνατο Πηνελόπεια. 4.502. καί νύ κεν ἔκφυγε κῆρα καὶ ἐχθόμενός περ Ἀθήνῃ, 5.38. χαλκόν τε χρυσόν τε ἅλις ἐσθῆτά τε δόντες, 5.39. πόλλʼ, ὅσʼ ἂν οὐδέ ποτε Τροίης ἐξήρατʼ Ὀδυσσεύς, 5.40. εἴ περ ἀπήμων ἦλθε, λαχὼν ἀπὸ ληίδος αἶσαν. 8.565. Ναυσιθόου, ὃς ἔφασκε Ποσειδάωνʼ ἀγάσασθαι 8.566. ἡμῖν, οὕνεκα πομποὶ ἀπήμονές εἰμεν ἁπάντων. 8.567. φῆ ποτὲ Φαιήκων ἀνδρῶν ἐυεργέα νῆα 8.568. ἐκ πομπῆς ἀνιοῦσαν ἐν ἠεροειδέι πόντῳ 8.569. ῥαισέμεναι, μέγα δʼ ἧμιν ὄρος πόλει ἀμφικαλύψειν. 9.19. εἴμʼ Ὀδυσεὺς Λαερτιάδης, ὃς πᾶσι δόλοισιν 9.534. ὀψὲ κακῶς ἔλθοι, ὀλέσας ἄπο πάντας ἑταίρους, 11.114. ὀψὲ κακῶς νεῖαι, ὀλέσας ἄπο πάντας ἑταίρους, 12.286. ἐκ νυκτῶν δʼ ἄνεμοι χαλεποί, δηλήματα νηῶν, 12.287. γίγνονται· πῇ κέν τις ὑπεκφύγοι αἰπὺν ὄλεθρον, 12.288. ἤν πως ἐξαπίνης ἔλθῃ ἀνέμοιο θύελλα, 12.289. ἢ Νότου ἢ Ζεφύροιο δυσαέος, οἵ τε μάλιστα 12.290. νῆα διαρραίουσι θεῶν ἀέκητι ἀνάκτων. 12.403. ἀλλʼ ὅτε δὴ τὴν νῆσον ἐλείπομεν, οὐδέ τις ἄλλη 12.404. φαίνετο γαιάων, ἀλλʼ οὐρανὸς ἠδὲ θάλασσα, 12.405. δὴ τότε κυανέην νεφέλην ἔστησε Κρονίων 12.406. νηὸς ὕπερ γλαφυρῆς, ἤχλυσε δὲ πόντος ὑπʼ αὐτῆς. 12.407. ἡ δʼ ἔθει οὐ μάλα πολλὸν ἐπὶ χρόνον· αἶψα γὰρ ἦλθε 12.408. κεκληγὼς Ζέφυρος μεγάλῃ σὺν λαίλαπι θύων, 12.409. ἱστοῦ δὲ προτόνους ἔρρηξʼ ἀνέμοιο θύελλα 12.410. ἀμφοτέρους· ἱστὸς δʼ ὀπίσω πέσεν, ὅπλα τε πάντα 12.411. εἰς ἄντλον κατέχυνθʼ. ὁ δʼ ἄρα πρυμνῇ ἐνὶ νηὶ 12.412. πλῆξε κυβερνήτεω κεφαλήν, σὺν δʼ ὀστέʼ ἄραξε 12.413. πάντʼ ἄμυδις κεφαλῆς· ὁ δʼ ἄρʼ ἀρνευτῆρι ἐοικὼς 12.414. κάππεσʼ ἀπʼ ἰκριόφιν, λίπε δʼ ὀστέα θυμὸς ἀγήνωρ. 12.415. Ζεὺς δʼ ἄμυδις βρόντησε καὶ ἔμβαλε νηὶ κεραυνόν· 12.416. ἡ δʼ ἐλελίχθη πᾶσα Διὸς πληγεῖσα κεραυνῷ, 12.417. ἐν δὲ θεείου πλῆτο, πέσον δʼ ἐκ νηὸς ἑταῖροι. 12.418. οἱ δὲ κορώνῃσιν ἴκελοι περὶ νῆα μέλαιναν 12.419. κύμασιν ἐμφορέοντο, θεὸς δʼ ἀποαίνυτο νόστον. 13.125. αὐτοὶ δʼ αὖτʼ οἶκόνδε πάλιν κίον. οὐδʼ ἐνοσίχθων 13.126. λήθετʼ ἀπειλάων, τὰς ἀντιθέῳ Ὀδυσῆϊ 13.127. πρῶτον ἐπηπείλησε, Διὸς δʼ ἐξείρετο βουλήν· 13.128. Ζεῦ πάτερ, οὐκέτʼ ἐγώ γε μετʼ ἀθανάτοισι θεοῖσι 13.129. τιμήεις ἔσομαι, ὅτε με βροτοὶ οὔ τι τίουσιν, 13.130. Φαίηκες, τοί πέρ τοι ἐμῆς ἔξ εἰσι γενέθλης. 13.131. καὶ γὰρ νῦν Ὀδυσῆʼ ἐφάμην κακὰ πολλὰ παθόντα 13.132. οἴκαδʼ ἐλεύσεσθαι· νόστον δέ οἱ οὔ ποτʼ ἀπηύρων 13.133. πάγχυ, ἐπεὶ σὺ πρῶτον ὑπέσχεο καὶ κατένευσας. 13.134. οἱ δʼ εὕδοντʼ ἐν νηῒ θοῇ ἐπὶ πόντον ἄγοντες 13.135. κάτθεσαν εἰν Ἰθάκῃ, ἔδοσαν δέ οἱ ἄσπετα δῶρα, 13.136. χαλκόν τε χρυσόν τε ἅλις ἐσθῆτά θʼ ὑφαντήν, 13.137. πόλλʼ, ὅσʼ ἂν οὐδέ ποτε Τροίης ἐξήρατʼ Ὀδυσσεύς, 13.138. εἴ περ ἀπήμων ἦλθε, λαχὼν ἀπὸ ληΐδος αἶσαν. 13.139. τὸν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεὺς· 13.140. ὢ πόποι, ἐννοσίγαιʼ εὐρυσθενές, οἷον ἔειπες. 13.141. οὔ τί σʼ ἀτιμάζουσι θεοί· χαλεπὸν δέ κεν εἴη 13.142. πρεσβύτατον καὶ ἄριστον ἀτιμίῃσιν ἰάλλειν. 13.143. ἀνδρῶν δʼ εἴ πέρ τίς σε βίῃ καὶ κάρτεϊ εἴκων 13.144. οὔ τι τίει. σοὶ δʼ ἐστὶ καὶ ἐξοπίσω τίσις αἰεί. 13.145. ἔρξον ὅπως ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ. 13.146. τὸν δʼ ἠμείβετʼ ἔπειτα Ποσειδάων ἐνοσίχθων· 13.147. αἶψά κʼ ἐγὼν ἔρξαιμι, κελαινεφές, ὡς ἀγορεύεις· 13.148. ἀλλὰ σὸν αἰεὶ θυμὸν ὀπίζομαι ἠδʼ ἀλεείνω. 13.149. νῦν αὖ Φαιήκων ἐθέλω περικαλλέα νῆα, 13.150. ἐκ πομπῆς ἀνιοῦσαν, ἐν ἠεροειδέϊ πόντῳ 13.151. ῥαῖσαι, ἵνʼ ἤδη σχῶνται, ἀπολλήξωσι δὲ πομπῆς 13.152. ἀνθρώπων, μέγα δέ σφιν ὄρος πόλει ἀμφικαλύψαι. 13.153. τὸν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 13.154. ὢ πέπον, ὡς μὲν ἐμῷ θυμῷ δοκεῖ εἶναι ἄριστα, 13.155. ὁππότε κεν δὴ πάντες ἐλαυνομένην προΐδωνται 13.156. λαοὶ ἀπὸ πτόλιος, θεῖναι λίθον ἐγγύθι γαίης 13.157. νηῒ θοῇ ἴκελον, ἵνα θαυμάζωσιν ἅπαντες 13.158. ἄνθρωποι, μέγα δέ σφιν ὄρος πόλει ἀμφικαλύψαι. 13.159. αὐτὰρ ἐπεὶ τό γʼ ἄκουσε Ποσειδάων ἐνοσίχθων, 13.160. βῆ ῥʼ ἴμεν ἐς Σχερίην, ὅθι Φαίηκες γεγάασιν. 13.161. ἔνθʼ ἔμενʼ· ἡ δὲ μάλα σχεδὸν ἤλυθε ποντοπόρος νηῦς 13.162. ῥίμφα διωκομένη· τῆς δὲ σχεδὸν ἦλθʼ ἐνοσίχθων, 13.163. ὅς μιν λᾶαν ἔθηκε καὶ ἐρρίζωσεν ἔνερθε 13.164. χειρὶ καταπρηνεῖ ἐλάσας· ὁ δὲ νόσφι βεβήκει. 13.165. οἱ δὲ πρὸς ἀλλήλους ἔπεα πτερόεντʼ ἀγόρευον 13.166. Φαίηκες δολιχήρετμοι, ναυσίκλυτοι ἄνδρες. 13.167. ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον· 13.168. ὤ μοι, τίς δὴ νῆα θοὴν ἐπέδησʼ ἐνὶ πόντῳ 13.169. οἴκαδʼ ἐλαυνομένην; καὶ δὴ προὐφαίνετο πᾶσα. 13.170. ὣς ἄρα τις εἴπεσκε· τὰ δʼ οὐκ ἴσαν ὡς ἐτέτυκτο. 13.171. τοῖσιν δʼ Ἀλκίνοος ἀγορήσατο καὶ μετέειπεν· 13.172. ὢ πόποι, ἦ μάλα δή με παλαίφατα θέσφαθʼ ἱκάνει 13.173. πατρὸς ἐμοῦ, ὃς ἔφασκε Ποσειδάωνʼ ἀγάσασθαι 13.174. ἡμῖν, οὕνεκα πομποὶ ἀπήμονές εἰμεν ἁπάντων. 13.175. φῆ ποτὲ Φαιήκων ἀνδρῶν περικαλλέα, νῆα, 13.176. ἐκ πομπῆς ἀνιοῦσαν, ἐν ἠεροειδέϊ πόντῳ 13.177. ῥαισέμεναι, μέγα δʼ ἧμιν ὄρος πόλει ἀμφικαλύψειν. 13.178. ὣς ἀγόρευʼ ὁ γέρων· τὰ δὲ δὴ νῦν πάντα τελεῖται. 13.179. ἀλλʼ ἄγεθʼ, ὡς ἂν ἐγὼ εἴπω, πειθώμεθα πάντες· 13.180. πομπῆς μὲν παύσασθε βροτῶν, ὅτε κέν τις ἵκηται 13.181. ἡμέτερον προτὶ ἄστυ· Ποσειδάωνι δὲ ταύρους 13.182. δώδεκα κεκριμένους ἱερεύσομεν, αἴ κʼ ἐλεήσῃ, 13.183. μηδʼ ἡμῖν περίμηκες ὄρος πόλει ἀμφικαλύψῃ. 13.184. ὣς ἔφαθʼ, οἱ δʼ ἔδεισαν, ἑτοιμάσσαντο δὲ ταύρους. 13.185. ὣς οἱ μέν ῥʼ εὔχοντο Ποσειδάωνι ἄνακτι 13.186. δήμου Φαιήκων ἡγήτορες ἠδὲ μέδοντες, 13.187. ἑσταότες περὶ βωμόν. ὁ δʼ ἔγρετο δῖος Ὀδυσσεὺς 24.197. ἧς ἀρετῆς, τεύξουσι δʼ ἐπιχθονίοισιν ἀοιδὴν 24.198. ἀθάνατοι χαρίεσσαν ἐχέφρονι Πηνελοπείῃ, 24.199. οὐχ ὡς Τυνδαρέου κούρη κακὰ μήσατο ἔργα, 24.200. κουρίδιον κτείνασα πόσιν, στυγερὴ δέ τʼ ἀοιδὴ 24.201. ἔσσετʼ ἐπʼ ἀνθρώπους, χαλεπὴν δέ τε φῆμιν ὀπάσσει

5.40. even if he'd gone unharmed and obtained his share of spoils. For it's his lot to see his loved ones and reach his high-roofed house and fatherland.” So said he, and runner Argeiphontes did not disobey him. At once he tied fine sandals underneath his feet, 8.565. told it, who used to say Poseidon bore a grudge against us, because we're safe convoys for each and every one. He said that someday Poseidon would wreck a well-made ship of Phaeacian men returning from a convey on the misty sea and would wrap a great mountain round our city. 12.290. hatter ships despite the lord gods' will? So, yes, let's yield now to black night, stay by our swift ship, and make ourselves supper, then go on board at dawn and sail upon the wide sea.' “So said Eurylochus, and the rest of my comrades assented. 12.405. right then Cronion set a dark cloud above our hollow ship and the sea grew dark beneath it. Our ship ran on for no long time, for soon the screaming West Wind came, rushing with a great storm, and the wind's squall snapped the forestays of the mast, 12.410. both of them, and the mast fell backward, and all its gear poured down into the hold. At the ship's stern, the mast struck the steersman's head and smashed all the bones of his head at the same time. He fell like a diver from the half-deck and his manly spirit left his bones. 12.415. Zeus thundered and at the same time hurled lightning at the ship, which shook all over, struck by the thunderbolt of Zeus, and was filled with sulfur. My comrades fell out of the ship, and, like sea-crows, they were borne around the ship by waves, and the god took away their return home. 13.125. Then they themselves went back home again, but Earth-shaker did not forget the threats with which he'd once threatened godlike Odysseus, and he asked about the will of Zeus: “Father Zeus, I'll no longer be honored among the gods immortal when mortals, Phaeacians, who are, indeed, 13.130. of my own line, value me as nothing. For I even now declared that Odysseus should suffer many sorrows on his way home, but I never completely deprived him of his return, since you once promised it and nodded. They brought him sleeping in a swift ship on the sea 13.135. and put him down in Ithaca, and gave him indescribable gifts, bronze, gold aplenty, and woven raiment, lots of it, and Odysseus could never have taken this much from Troyeven if he'd gone unharmed and obtained his share of spoils.” Cloud-gatherer Zeus said to him in reply: 13.140. “Humph! What a thing you've said, widely-powerful Earth-shaker! The gods don't dishonor you in any way. It would be hard to assail with indignities our eldest and our best. But if ever any man, giving way to might and violence, values you as nothing, vengeance is yours ever after. 13.145. Do as you will and what's dear to your heart.” Then Earth-shaker Poseidon answered him: “I'd have done it at once, dark-clouded one, as you say, but I always hold in awe your temper and avoid it. Now in turn I want to wreck a gorgeous ship 13.150. of Phaeacians returning from a convey on the misty sea, so they're stopped and desist from the convoy of men, and to wrap a great mountain around their city.” Cloud-gatherer Zeus said to him in reply: “Hmmm. To my mind, this way seems to be best. 13.155. When all the people are looking from the city at the ship driving on, when she's near land, turn her into a stone that resembles a swift ship, so each and every man may look in wonder, then wrap a great mountain around their city.” Then after Earth-shaker Poseidon heard this, 13.160. he made his way to Scheria, where the Phaeacians are born, and waited there. The seafaring ship came very near, quickly following. Earth-shaker came near her, turned her into stone, and rooted her below with a thrust of the flat of his hand. Then he went away. 13.165. They spoke winged words to each other, the long-oared Phaeacians, ship-famed men. In this way, glancing at another near him, one would say: “Oh my! Who's bound our swift ship on the sea as she was sailing home? And just as she was in clear sight!”. 13.170. So one of them would say, but they didn't know how it happened. Now Alcinous spoke and said to them: “Oh no! Very surely, my father's prophecies, spoken long ago, have come upon me. He used to say Poseideon bore a grudge against us, because we're safe convoys for each and every one. 13.175. He said that someday Poseidon would wreck a gorgeous ship of Phaeacian men returning from a convoy on the misty sea and would wrap a great mountain around our city. So the old man said. Now all this has come to pass. But come, as I may say it, may all of you obey it. 13.180. Cease from the convoy of mortals, whenever one comes to our city, and let us sacrifice twelve choice bullsto Poseidon in hope that he'll take pity and not wrap a very lofty mountain around our city. So said he, and they were afraid and got the bulls ready. 13.185. So they prayed to lord Poseidon, the Phaeacian kingdom's leaders and commanders, as they stood around an altar. Then divine Odysseus awoke from sleeping in his fatherland, but did not recognize it, since he'd been so long away. For goddess Pallas Athena, 24.200. and killed her wedded husband, and her song will be loathesome to mankind, and she'll make a hard reputation for females, for women, even one who may be honorable.” So they said such things to each other, standing in the house of Hades, beneath the depths of the earth.

19. Hebrew Bible, Habakkuk, 3.16 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

3.16. שָׁמַעְתִּי וַתִּרְגַּז בִּטְנִי לְקוֹל צָלֲלוּ שְׂפָתַי יָבוֹא רָקָב בַּעֲצָמַי וְתַחְתַּי אֶרְגָּז אֲשֶׁר אָנוּחַ לְיוֹם צָרָה לַעֲלוֹת לְעַם יְגוּדֶנּוּ׃

3.16. When I heard, mine inward parts trembled, My lips quivered at the voice; Rottenness entereth into my bones, And I tremble where I stand; that I should wait for the day of trouble, when he cometh up against the people that he invadeth.

20. Hebrew Bible, Jeremiah, 12.1-12.4, 20.14-20.18 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain, suffering, in babylonian and egyptian poems •pain, suffering, job Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 84, 93

12.1. רֹעִים רַבִּים שִׁחֲתוּ כַרְמִי בֹּסְסוּ אֶת־חֶלְקָתִי נָתְנוּ אֶת־חֶלְקַת חֶמְדָּתִי לְמִדְבַּר שְׁמָמָה׃ 12.1. צַדִּיק אַתָּה יְהוָה כִּי אָרִיב אֵלֶיךָ אַךְ מִשְׁפָּטִים אֲדַבֵּר אוֹתָךְ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה שָׁלוּ כָּל־בֹּגְדֵי בָגֶד׃ 12.2. נְטַעְתָּם גַּם־שֹׁרָשׁוּ יֵלְכוּ גַּם־עָשׂוּ פֶרִי קָרוֹב אַתָּה בְּפִיהֶם וְרָחוֹק מִכִּלְיוֹתֵיהֶם׃ 12.3. וְאַתָּה יְהוָה יְדַעְתָּנִי תִּרְאֵנִי וּבָחַנְתָּ לִבִּי אִתָּךְ הַתִּקֵם כְּצֹאן לְטִבְחָה וְהַקְדִּשֵׁם לְיוֹם הֲרֵגָה׃ 12.4. עַד־מָתַי תֶּאֱבַל הָאָרֶץ וְעֵשֶׂב כָּל־הַשָּׂדֶה יִיבָשׁ מֵרָעַת יֹשְׁבֵי־בָהּ סָפְתָה בְהֵמוֹת וָעוֹף כִּי אָמְרוּ לֹא יִרְאֶה אֶת־אַחֲרִיתֵנוּ׃ 20.14. אָרוּר הַיּוֹם אֲשֶׁר יֻלַּדְתִּי בּוֹ יוֹם אֲשֶׁר־יְלָדַתְנִי אִמִּי אַל־יְהִי בָרוּךְ׃ 20.15. אָרוּר הָאִישׁ אֲשֶׁר בִּשַּׂר אֶת־אָבִי לֵאמֹר יֻלַּד־לְךָ בֵּן זָכָר שַׂמֵּחַ שִׂמֳּחָהוּ׃ 20.16. וְהָיָה הָאִישׁ הַהוּא כֶּעָרִים אֲשֶׁר־הָפַךְ יְהוָה וְלֹא נִחָם וְשָׁמַע זְעָקָה בַּבֹּקֶר וּתְרוּעָה בְּעֵת צָהֳרָיִם׃ 20.17. אֲשֶׁר לֹא־מוֹתְתַנִי מֵרָחֶם וַתְּהִי־לִי אִמִּי קִבְרִי וְרַחְמָה הֲרַת עוֹלָם׃ 20.18. לָמָּה זֶּה מֵרֶחֶם יָצָאתִי לִרְאוֹת עָמָל וְיָגוֹן וַיִּכְלוּ בְּבֹשֶׁת יָמָי׃

12.1. Right wouldest Thou be, O LORD, were I to contend with Thee, yet will I reason with Thee: Wherefore doth the way of the wicked prosper? Wherefore are all they secure that deal very treacherously? 12.2. Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit; thou art near in their mouth, and far from their reins. 12.3. But Thou, O LORD, knowest me, Thou seest me, and triest my heart toward Thee; pull them out like sheep for the slaughter, and prepare them for the day of slaughter. 12.4. How long shall the land mourn, and the herbs of the whole field wither? For the wickedness of them that dwell therein, the beasts are consumed, and the birds; because they said: ‘He seeth not our end.’ 20.14. Cursed be the day Wherein I was born; The day wherein my mother bore me, Let it not be blessed. 20.15. Cursed be the man who brought tidings To my father, saying: ‘A man-child is born unto thee’; Making him very glad. 20.16. And let that man be as the cities Which the LORD overthrew, and repented not; And let him hear a cry in the morning, And an alarm at noontide; 20.17. Because He slew me not from the womb; And so my mother would have been my grave, And her womb always great. 20.18. Wherefore came I forth out of the womb To see labour and sorrow, That my days should be consumed in shame?

21. Hesiod, Theogony, 138, 32, 467, 489, 521-556, 558-616, 868, 874, 557 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296

557. καίουσʼ ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν.

557. Whose arts and strength had conquered him. Then he

22. Hesiod, Works And Days, 100-201, 286-419, 42, 420-429, 43, 430-439, 44, 440-449, 45, 450-459, 46, 460-469, 47, 470-479, 48, 480-489, 49, 490-499, 50, 500-509, 51, 510-519, 52, 520-529, 53, 530-539, 54, 540-545, 547-549, 55, 550-559, 56, 560-569, 57, 570-579, 58, 580-589, 59, 590-599, 60, 600-609, 61, 610-616, 62-99, 546 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 163

546. πῖλον ἔχειν ἀσκητόν, ἵνʼ οὔατα μὴ καταδεύῃ·

546. Making the earth and woods resound with wails.

23. Homer, Iliad, 1.1, 1.5, 1.56, 1.70, 1.528, 3.42, 3.125-3.128, 3.139-3.140, 3.442-3.446, 6.354-6.358, 7.105, 10.68, 11.604, 11.656-11.658, 11.814-11.815, 14.292-14.351, 16.5, 16.17, 16.21-16.47, 18.108-18.110, 21.98, 21.233-21.250, 23.664-23.671, 23.836-23.840, 24.503-24.504, 24.516 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 38, 39, 55, 73, 116, 182, 183, 187, 214, 293, 384, 421, 658

1.1. μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος 1.5. οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή, 1.56. κήδετο γὰρ Δαναῶν, ὅτι ῥα θνήσκοντας ὁρᾶτο. 1.70. ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, 1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 3.125. τὴν δʼ εὗρʼ ἐν μεγάρῳ· ἣ δὲ μέγαν ἱστὸν ὕφαινε 3.126. δίπλακα πορφυρέην, πολέας δʼ ἐνέπασσεν ἀέθλους 3.127. Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων, 3.128. οὕς ἑθεν εἵνεκʼ ἔπασχον ὑπʼ Ἄρηος παλαμάων· 3.139. ὣς εἰποῦσα θεὰ γλυκὺν ἵμερον ἔμβαλε θυμῷ 3.140. ἀνδρός τε προτέρου καὶ ἄστεος ἠδὲ τοκήων· 3.442. οὐ γάρ πώ ποτέ μʼ ὧδέ γʼ ἔρως φρένας ἀμφεκάλυψεν, 3.443. οὐδʼ ὅτε σε πρῶτον Λακεδαίμονος ἐξ ἐρατεινῆς 3.444. ἔπλεον ἁρπάξας ἐν ποντοπόροισι νέεσσι, 3.445. νήσῳ δʼ ἐν Κραναῇ ἐμίγην φιλότητι καὶ εὐνῇ, 3.446. ὥς σεο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 6.354. ἀλλʼ ἄγε νῦν εἴσελθε καὶ ἕζεο τῷδʼ ἐπὶ δίφρῳ 6.355. δᾶερ, ἐπεί σε μάλιστα πόνος φρένας ἀμφιβέβηκεν 6.356. εἵνεκʼ ἐμεῖο κυνὸς καὶ Ἀλεξάνδρου ἕνεκʼ ἄτης, 6.357. οἷσιν ἐπὶ Ζεὺς θῆκε κακὸν μόρον, ὡς καὶ ὀπίσσω 6.358. ἀνθρώποισι πελώμεθʼ ἀοίδιμοι ἐσσομένοισι. 11.604. ἔκμολεν ἶσος Ἄρηϊ, κακοῦ δʼ ἄρα οἱ πέλεν ἀρχή. 11.656. τίπτε τὰρ ὧδʼ Ἀχιλεὺς ὀλοφύρεται υἷας Ἀχαιῶν, 11.814. τὸν δὲ ἰδὼν ᾤκτειρε Μενοιτίου ἄλκιμος υἱός, 11.815. καί ῥʼ ὀλοφυρόμενος ἔπεα πτερόεντα προσηύδα· 14.292. Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293. Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294. ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295. οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296. εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297. στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298. Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299. ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300. τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301. ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.302. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.303. οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.304. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.305. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.306. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.307. ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308. ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309. νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310. μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311. οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313. Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314. νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315. οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316. θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317. οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318. ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319. οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320. ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321. οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322. ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323. οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324. ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325. ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326. οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327. οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328. ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.329. τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.330. αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331. εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332. Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333. πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334. εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335. πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336. ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337. ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338. ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340. ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342. Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343. ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344. χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345. οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346. ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347. τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348. λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349. πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350. τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351. καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 16.5. τὸν δὲ ἰδὼν ᾤκτιρε ποδάρκης δῖος Ἀχιλλεύς, 16.22. μὴ νεμέσα· τοῖον γὰρ ἄχος βεβίηκεν Ἀχαιούς. 16.29. ἕλκεʼ ἀκειόμενοι· σὺ δʼ ἀμήχανος ἔπλευ Ἀχιλλεῦ. 16.30. μὴ ἐμέ γʼ οὖν οὗτός γε λάβοι χόλος, ὃν σὺ φυλάσσεις 16.31. αἰναρέτη· τί σευ ἄλλος ὀνήσεται ὀψίγονός περ 16.32. αἴ κε μὴ Ἀργείοισιν ἀεικέα λοιγὸν ἀμύνῃς; 16.33. νηλεές, οὐκ ἄρα σοί γε πατὴρ ἦν ἱππότα Πηλεύς, 16.34. οὐδὲ Θέτις μήτηρ· γλαυκὴ δέ σε τίκτε θάλασσα 16.35. πέτραι τʼ ἠλίβατοι, ὅτι τοι νόος ἐστὶν ἀπηνής. 16.39. Μυρμιδόνων, ἤν πού τι φόως Δαναοῖσι γένωμαι. 16.40. δὸς δέ μοι ὤμοιιν τὰ σὰ τεύχεα θωρηχθῆναι, 16.41. αἴ κʼ ἐμὲ σοὶ ἴσκοντες ἀπόσχωνται πολέμοιο 16.42. Τρῶες, ἀναπνεύσωσι δʼ Ἀρήϊοι υἷες Ἀχαιῶν 16.43. τειρόμενοι· ὀλίγη δέ τʼ ἀνάπνευσις πολέμοιο. 16.44. ῥεῖα δέ κʼ ἀκμῆτες κεκμηότας ἄνδρας ἀϋτῇ 16.45. ὤσαιμεν προτὶ ἄστυ νεῶν ἄπο καὶ κλισιάων. 16.46. ὣς φάτο λισσόμενος μέγα νήπιος· ἦ γὰρ ἔμελλεν 16.47. οἷ αὐτῷ θάνατόν τε κακὸν καὶ κῆρα λιτέσθαι. 18.108. καὶ χόλος, ὅς τʼ ἐφέηκε πολύφρονά περ χαλεπῆναι, 18.109. ὅς τε πολὺ γλυκίων μέλιτος καταλειβομένοιο 18.110. ἀνδρῶν ἐν στήθεσσιν ἀέξεται ἠΰτε καπνός· 21.98. λισσόμενος ἐπέεσσιν, ἀμείλικτον δʼ ὄπʼ ἄκουσε· 21.233. ἦ, καὶ Ἀχιλλεὺς μὲν δουρικλυτὸς ἔνθορε μέσσῳ 21.234. κρημνοῦ ἀπαΐξας· ὃ δʼ ἐπέσσυτο οἴδματι θύων, 21.235. πάντα δʼ ὄρινε ῥέεθρα κυκώμενος, ὦσε δὲ νεκροὺς 21.236. πολλούς, οἵ ῥα κατʼ αὐτὸν ἅλις ἔσαν, οὓς κτάνʼ Ἀχιλλεύς 21.237. τοὺς ἔκβαλλε θύραζε μεμυκὼς ἠΰτε ταῦρος 21.238. χέρσον δέ· ζωοὺς δὲ σάω κατὰ καλὰ ῥέεθρα, 21.239. κρύπτων ἐν δίνῃσι βαθείῃσιν μεγάλῃσι. 21.240. δεινὸν δʼ ἀμφʼ Ἀχιλῆα κυκώμενον ἵστατο κῦμα, 21.241. ὤθει δʼ ἐν σάκεϊ πίπτων ῥόος· οὐδὲ πόδεσσιν 21.242. εἶχε στηρίξασθαι· ὃ δὲ πτελέην ἕλε χερσὶν 21.243. εὐφυέα μεγάλην· ἣ δʼ ἐκ ῥιζῶν ἐριποῦσα 21.244. κρημνὸν ἅπαντα διῶσεν, ἐπέσχε δὲ καλὰ ῥέεθρα 21.245. ὄζοισιν πυκινοῖσι, γεφύρωσεν δέ μιν αὐτὸν 21.246. εἴσω πᾶσʼ ἐριποῦσʼ· ὃ δʼ ἄρʼ ἐκ δίνης ἀνορούσας 21.247. ἤϊξεν πεδίοιο ποσὶ κραιπνοῖσι πέτεσθαι 21.248. δείσας· οὐδέ τʼ ἔληγε θεὸς μέγας, ὦρτο δʼ ἐπʼ αὐτῷ 21.249. ἀκροκελαινιόων, ἵνα μιν παύσειε πόνοιο 21.250. δῖον Ἀχιλλῆα, Τρώεσσι δὲ λοιγὸν ἀλάλκοι. 24.503. ἀλλʼ αἰδεῖο θεοὺς Ἀχιλεῦ, αὐτόν τʼ ἐλέησον 24.504. μνησάμενος σοῦ πατρός· ἐγὼ δʼ ἐλεεινότερός περ, 24.516. οἰκτίρων πολιόν τε κάρη πολιόν τε γένειον,

1.1. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.5. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.5. from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, 1.56. ince she pitied the Danaans, when she saw them dying. When they were assembled and gathered together, among them arose and spoke swift-footed Achilles:Son of Atreus, now I think we shall return home, beaten back again, should we even escape death, 1.70. and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 3.125. She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.126. She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.127. She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.128. She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: 3.139. and they lean upon their shields, and beside them their long spears are fixed. But Alexander and Menelaus, dear to Ares, will do battle with their long spears for thee; and whoso shall conquer, his dear wife shalt thou be called. So spake the goddess, and put into her heart sweet longing 3.140. for her former lord and her city and parents; and straightway she veiled herself with shining linen, and went forth from her chamber, letting fall round tears, not alone, for with her followed two handmaids as well, Aethra, daughter of Pittheus, and ox-eyed Clymene; 3.442. but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships, 3.443. but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships, 3.444. but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships, 3.445. and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast, 3.446. and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast, 6.354. would that I had been wife to a better man, that could feel the indignation of his fellows and their many revilings. But this man's understanding is not now stable, nor ever will be hereafter; thereof I deem that he will e'en reap the fruit. But come now, enter in, and sit thee upon this chair, 6.355. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 6.356. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 6.357. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 6.358. my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm: 11.604. for Achilles was standing by the stern of his ship, huge of hull, gazing upon the utter toil of battle and the tearful rout. And forthwith he spake to his comrade Patroclus, calling to him from beside the ship; and he heard, and came forth from the hut like unto Ares; and this to him was the beginning of evil. 11.656. Then made answer the horseman Nestor of Gerenia:Wherefore now doth Achilles thus have pity for the sons of the Achaeans, as many as have been smitten with missiles? Nor knoweth he at all what grief hath arisen throughout the camp; for the best men lie among the ships smitten by darts or wounded with spear-thrusts. 11.814. the Zeus-born son of Euaemon, smitten in the thigh with an arrow, limping from out the battle. And in streams down from his head and shoulders flowed the sweat, and from his grievous wound the black blood was gushing, yet was his spirit unshaken. At sight of him the valiant son of Menoetius had pity on him, 11.815. and with wailing spake to him winged words:Ah ye wretched men, leaders and lords of the Danaans, thus then were ye destined, far from your friends and your native land, to glut with your white fat the swift dogs in Troy. But come, tell me this, Eurypylus, warrior fostered of Zeus, 14.292. in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.293. in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.294. in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.296. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.297. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.298. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.299. even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.301. 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, 14.302. 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, 14.303. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304. Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.305. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, 14.306. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, 14.307. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, 14.308. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, 14.309. ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, 14.310. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.311. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.312. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.313. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314. lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.316. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.317. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.318. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.319. for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.321. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.322. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.323. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.324. who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325. 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: 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: 14.327. 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: 14.328. 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: 14.329. 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: 14.330. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.331. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.332. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.333. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334. Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.335. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. 14.336. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. 14.337. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. 14.338. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. 14.339. Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. 14.340. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.341. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.342. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.343. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.344. Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.346. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.347. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.348. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.349. albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.351. Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 16.5. Thus then they were warring around the well-benched ship, but Patroclus drew nigh to Achilles, shepherd of the host, shedding hot tears, even as a fountain of dark water that down over the face of a beetling cliff poureth its dusky stream; 16.5. and swift-footed goodly Achilles had pity when he saw him, and spake and addressed him with winged words:Why, Patroclus, art thou bathed in tears, like a girl, a mere babe, that runneth by her mother's side and biddeth her take her up, and clutcheth at her gown, and hindereth her in her going, 16.22. Then with a heavy groan, didst thou make answer, O knight Patroclus:O Achilles, son of Peleus, far the mightiest of the Achaeans, be not wroth; so great a sorrow hath overmastered the Achaeans. For verily all they that aforetime were bravest, lie among the ships smitten by darts or wounded with spear-thrusts. 16.29. Smitten is the son of Tydeus, mighty Diomedes, wounded with spear-thrust is Odysseus, famed for his spear, and Agamemnon, and smitten, too, is Eurypylus with an arrow in the thigh. About these the leeches, skilled in many simples, are busied, seeking to heal their wounds; but with thee may no man deal, Achilles. 16.30. Never upon me let such wrath lay hold, as that thou dost cherish, O thou whose valour is but a bane! Wherein shall any other even yet to be born have profit of thee, if thou ward not off shameful ruin from the Argives? Pitiless one, thy father, meseems, was not the knight Peleus, nor was Thetis thy mother, but the grey sea bare thee, 16.31. Never upon me let such wrath lay hold, as that thou dost cherish, O thou whose valour is but a bane! Wherein shall any other even yet to be born have profit of thee, if thou ward not off shameful ruin from the Argives? Pitiless one, thy father, meseems, was not the knight Peleus, nor was Thetis thy mother, but the grey sea bare thee, 16.32. Never upon me let such wrath lay hold, as that thou dost cherish, O thou whose valour is but a bane! Wherein shall any other even yet to be born have profit of thee, if thou ward not off shameful ruin from the Argives? Pitiless one, thy father, meseems, was not the knight Peleus, nor was Thetis thy mother, but the grey sea bare thee, 16.33. Never upon me let such wrath lay hold, as that thou dost cherish, O thou whose valour is but a bane! Wherein shall any other even yet to be born have profit of thee, if thou ward not off shameful ruin from the Argives? Pitiless one, thy father, meseems, was not the knight Peleus, nor was Thetis thy mother, but the grey sea bare thee, 16.34. Never upon me let such wrath lay hold, as that thou dost cherish, O thou whose valour is but a bane! Wherein shall any other even yet to be born have profit of thee, if thou ward not off shameful ruin from the Argives? Pitiless one, thy father, meseems, was not the knight Peleus, nor was Thetis thy mother, but the grey sea bare thee, 16.35. and the beetling cliffs, for that thy heart is unbending. But if in thy mind thou art shunning some oracle, and thy queenly mother hath declared to thee aught from Zeus, yet me at least send thou forth speedily, and with me let the rest of the host of the Myrmidons follow, if so be I may prove a light of deliverance to the Danaans. 16.39. and the beetling cliffs, for that thy heart is unbending. But if in thy mind thou art shunning some oracle, and thy queenly mother hath declared to thee aught from Zeus, yet me at least send thou forth speedily, and with me let the rest of the host of the Myrmidons follow, if so be I may prove a light of deliverance to the Danaans. 16.40. And grant me to buckle upon my shoulders that armour of thine, in hope that the Trojans may take me for thee, and so desist from war, and the warlike sons of the Achaeans may take breath, wearied as they are; for scant is the breathing-space in battle. And lightly might we that are unwearied 16.41. And grant me to buckle upon my shoulders that armour of thine, in hope that the Trojans may take me for thee, and so desist from war, and the warlike sons of the Achaeans may take breath, wearied as they are; for scant is the breathing-space in battle. And lightly might we that are unwearied 16.42. And grant me to buckle upon my shoulders that armour of thine, in hope that the Trojans may take me for thee, and so desist from war, and the warlike sons of the Achaeans may take breath, wearied as they are; for scant is the breathing-space in battle. And lightly might we that are unwearied 16.43. And grant me to buckle upon my shoulders that armour of thine, in hope that the Trojans may take me for thee, and so desist from war, and the warlike sons of the Achaeans may take breath, wearied as they are; for scant is the breathing-space in battle. And lightly might we that are unwearied 16.44. And grant me to buckle upon my shoulders that armour of thine, in hope that the Trojans may take me for thee, and so desist from war, and the warlike sons of the Achaeans may take breath, wearied as they are; for scant is the breathing-space in battle. And lightly might we that are unwearied 16.45. /drive men that are wearied with the battle back to the city from the ships and the huts. 16.46. /drive men that are wearied with the battle back to the city from the ships and the huts. 16.47. /drive men that are wearied with the battle back to the city from the ships and the huts. 18.108. I that in war am such as is none other of the brazen-coated Achaeans, albeit in council there be others better— so may strife perish from among gods and men, and anger that setteth a man on to grow wroth, how wise soever he be, and that sweeter far than trickling honey 18.109. I that in war am such as is none other of the brazen-coated Achaeans, albeit in council there be others better— so may strife perish from among gods and men, and anger that setteth a man on to grow wroth, how wise soever he be, and that sweeter far than trickling honey 18.110. waxeth like smoke in the breasts of men; even as but now the king of men, Agamemnon, moved me to wrath. Howbeit these things will we let be as past and done, for all our pain, curbing the heart in our breasts, because we must. But now will I go forth that I may light on the slayer of the man I loved, 21.98. lay me not; since I am not sprung from the same womb as Hector, who slew thy comrade the kindly and valiant. 21.233. of the son of Cronos, who straitly charged thee to stand by the side of the Trojans and to succour them, until the late-setting star of even shall have come forth and darkened the deep-soiled earth. 21.234. of the son of Cronos, who straitly charged thee to stand by the side of the Trojans and to succour them, until the late-setting star of even shall have come forth and darkened the deep-soiled earth. He spake, and Achilles, famed for his spear, sprang from the bank and leapt into his midst; but the River rushed upon him with surging flood, and roused all his streams tumultuously, and swept along the many dead 21.235. that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.236. that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.237. that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.238. that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.239. that lay thick within his bed, slain by Achilles; these lie cast forth to the land, bellowing the while like a bull, and the living he saved under his fair streams, hiding them in eddies deep and wide. 21.240. In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 21.241. In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 21.242. In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 21.243. In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 21.244. In terrible wise about Achilles towered the tumultuous wave, and the stream as it beat upon his shield thrust him backward, nor might he avail to stand firm upon his feet. Then grasped he an elm, shapely and tall, but it fell uprooted and tore away all the bank, and stretched over the fair streams 21.245. with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay 21.246. with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay 21.247. with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay 21.248. with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay 21.249. with its thick branches, and dammed the River himself, falling all within him; but Achilles, springing forth from the eddy hasted to fly with swift feet over the plain, for he was seized with fear. Howbeit the great god ceased not, but rushed upon him with dark-crested wave, that he might stay 21.250. goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast 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, 24.516. 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. Hebrew Bible, Isaiah, 15.3 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 514

15.3. בְּחוּצֹתָיו חָגְרוּ שָׂק עַל גַּגּוֹתֶיהָ וּבִרְחֹבֹתֶיהָ כֻּלֹּה יְיֵלִיל יֹרֵד בַּבֶּכִי׃

15.3. In their streets they gird themselves with sackcloth; On their housetops, and in their broad places, Every one howleth, weeping profusely.

25. Homeric Hymns, To Aphrodite, 143 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 55

143. Put love into his heart. Then Anchises,

26. Hebrew Bible, Judges, 6.9, 10.6-10.16, 13.2-13.20 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •pain, suffering, sarah Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 75, 103

6.9. וָאַצִּל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד כָּל־לֹחֲצֵיכֶם וָאֲגָרֵשׁ אוֹתָם מִפְּנֵיכֶם וָאֶתְּנָה לָכֶם אֶת־אַרְצָם׃ 10.6. וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה וַיַּעַבְדוּ אֶת־הַבְּעָלִים וְאֶת־הָעַשְׁתָּרוֹת וְאֶת־אֱלֹהֵי אֲרָם וְאֶת־אֱלֹהֵי צִידוֹן וְאֵת אֱלֹהֵי מוֹאָב וְאֵת אֱלֹהֵי בְנֵי־עַמּוֹן וְאֵת אֱלֹהֵי פְלִשְׁתִּים וַיַּעַזְבוּ אֶת־יְהוָה וְלֹא עֲבָדוּהוּ׃ 10.11. וַיֹּאמֶר יְהוָה אֶל־בְּנֵי יִשְׂרָאֵל הֲלֹא מִמִּצְרַיִם וּמִן־הָאֱמֹרִי וּמִן־בְּנֵי עַמּוֹן וּמִן־פְּלִשְׁתִּים׃ 10.12. וְצִידוֹנִים וַעֲמָלֵק וּמָעוֹן לָחֲצוּ אֶתְכֶם וַתִּצְעֲקוּ אֵלַי וָאוֹשִׁיעָה אֶתְכֶם מִיָּדָם׃ 10.13. וְאַתֶּם עֲזַבְתֶּם אוֹתִי וַתַּעַבְדוּ אֱלֹהִים אֲחֵרִים לָכֵן לֹא־אוֹסִיף לְהוֹשִׁיעַ אֶתְכֶם׃ 10.14. לְכוּ וְזַעֲקוּ אֶל־הָאֱלֹהִים אֲשֶׁר בְּחַרְתֶּם בָּם הֵמָּה יוֹשִׁיעוּ לָכֶם בְּעֵת צָרַתְכֶם׃ 10.15. וַיֹּאמְרוּ בְנֵי־יִשְׂרָאֵל אֶל־יְהוָה חָטָאנוּ עֲשֵׂה־אַתָּה לָנוּ כְּכָל־הַטּוֹב בְּעֵינֶיךָ אַךְ הַצִּילֵנוּ נָא הַיּוֹם הַזֶּה׃ 10.16. וַיָּסִירוּ אֶת־אֱלֹהֵי הַנֵּכָר מִקִּרְבָּם וַיַּעַבְדוּ אֶת־יְהוָה וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל׃ 13.2. וַיְהִי בַעֲלוֹת הַלַּהַב מֵעַל הַמִּזְבֵּחַ הַשָּׁמַיְמָה וַיַּעַל מַלְאַךְ־יְהוָה בְּלַהַב הַמִּזְבֵּחַ וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים וַיִּפְּלוּ עַל־פְּנֵיהֶם אָרְצָה׃ 13.2. וַיְהִי אִישׁ אֶחָד מִצָּרְעָה מִמִּשְׁפַּחַת הַדָּנִי וּשְׁמוֹ מָנוֹחַ וְאִשְׁתּוֹ עֲקָרָה וְלֹא יָלָדָה׃ 13.3. וַיֵּרָא מַלְאַךְ־יְהוָה אֶל־הָאִשָּׁה וַיֹּאמֶר אֵלֶיהָ הִנֵּה־נָא אַתְּ־עֲקָרָה וְלֹא יָלַדְתְּ וְהָרִית וְיָלַדְתְּ בֵּן׃ 13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.6. וַתָּבֹא הָאִשָּׁה וַתֹּאמֶר לְאִישָׁהּ לֵאמֹר אִישׁ הָאֱלֹהִים בָּא אֵלַי וּמַרְאֵהוּ כְּמַרְאֵה מַלְאַךְ הָאֱלֹהִים נוֹרָא מְאֹד וְלֹא שְׁאִלְתִּיהוּ אֵי־מִזֶּה הוּא וְאֶת־שְׁמוֹ לֹא־הִגִּיד לִי׃ 13.7. וַיֹּאמֶר לִי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וְעַתָּה אַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טֻמְאָה כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבֶּטֶן עַד־יוֹם מוֹתוֹ׃ 13.8. וַיֶּעְתַּר מָנוֹחַ אֶל־יְהוָה וַיֹּאמַר בִּי אֲדוֹנָי אִישׁ הָאֱלֹהִים אֲשֶׁר שָׁלַחְתָּ יָבוֹא־נָא עוֹד אֵלֵינוּ וְיוֹרֵנוּ מַה־נַּעֲשֶׂה לַנַּעַר הַיּוּלָּד׃ 13.9. וַיִּשְׁמַע הָאֱלֹהִים בְּקוֹל מָנוֹחַ וַיָּבֹא מַלְאַךְ הָאֱלֹהִים עוֹד אֶל־הָאִשָּׁה וְהִיא יוֹשֶׁבֶת בַּשָּׂדֶה וּמָנוֹחַ אִישָׁהּ אֵין עִמָּהּ׃ 13.11. וַיָּקָם וַיֵּלֶךְ מָנוֹחַ אַחֲרֵי אִשְׁתּוֹ וַיָּבֹא אֶל־הָאִישׁ וַיֹּאמֶר לוֹ הַאַתָּה הָאִישׁ אֲשֶׁר־דִּבַּרְתָּ אֶל־הָאִשָּׁה וַיֹּאמֶר אָנִי׃ 13.12. וַיֹּאמֶר מָנוֹחַ עַתָּה יָבֹא דְבָרֶיךָ מַה־יִּהְיֶה מִשְׁפַּט־הַנַּעַר וּמַעֲשֵׂהוּ׃ 13.13. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ מִכֹּל אֲשֶׁר־אָמַרְתִּי אֶל־הָאִשָּׁה תִּשָּׁמֵר׃ 13.14. מִכֹּל אֲשֶׁר־יֵצֵא מִגֶּפֶן הַיַּיִן לֹא תֹאכַל וְיַיִן וְשֵׁכָר אַל־תֵּשְׁתְּ וְכָל־טֻמְאָה אַל־תֹּאכַל כֹּל אֲשֶׁר־צִוִּיתִיהָ תִּשְׁמֹר׃ 13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ 13.17. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך [דְבָרְךָ] וְכִבַּדְנוּךָ׃ 13.18. וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃ 13.19. וַיִּקַּח מָנוֹחַ אֶת־גְּדִי הָעִזִּים וְאֶת־הַמִּנְחָה וַיַּעַל עַל־הַצּוּר לַיהוָה וּמַפְלִא לַעֲשׂוֹת וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים׃

6.9. and I delivered you out of the hand of Miżrayim, and out of the hand of all those that oppressed you, and drove them out before you, and gave you their land; 10.6. And the children of Yisra᾽el continued to do evil in the sight of the Lord, and served the Ba῾alim, and the ῾Ashtarot, and the gods of Aram, and the gods of Żidon, and the gods of Mo᾽av, and the gods of the children of ῾Ammon, and the gods of the Pelishtim, and forsook the Lord, and served him not. 10.10. And the children of Yisra᾽el cried to the Lord, saying, We have sinned against Thee, because we have forsaken our God, and have served the Ba῾alim. 10.11. And the Lord said to the children of Yisra᾽el, Did not I deliver you from Miżrayim, and from the Emori, from the children of ῾Ammon, and from Pelishtim? 10.12. The Żidonim also, and ῾Amaleq and Ma῾on, did oppress you; and you cried to me, and I delivered you out of their hand. 10.13. Yet you have forsaken me, and served other gods: therefore I will deliver you no more. 10.14. Go and cry to the gods which you have chosen; let them deliver you in the time of your trouble. 10.15. And the children of Yisra᾽el said to the Lord, We have sinned: do to us whatever seems good to Thee; only deliver us, we pray Thee, this day. 10.16. And they put away the foreign gods from among them, and served the Lord: and his soul was grieved for the misery of Yisra᾽el. 13.2. And there was a certain man of Żor῾a, of the family of the Dani, whose name was Manoaĥ; and his wife was barren, and bore not. 13.3. And the angel of the Lord appeared to the woman, and said to her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing: 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim. 13.6. Then the woman came and told her husband, saying, A man of God came to me, and his appearance was like the appearance of an angel of God, very terrible: but I asked him not from where he was, neither did he tell me his name: 13.7. but he said to me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazir to God from the womb to the day of his death. 13.8. Then Manoaĥ entreated the Lord, and said, O my Lord, let the man of God whom Thou didst send come again to us, and teach us what we shall do to the child that shall be born. 13.9. And God hearkened to the voice of Manoaĥ; and the angel of God came again to the woman as she sat in the field: but Manoaĥ her husband was not with her. 13.10. And the woman made haste, and ran, and told her husband, and said to him, Behold, the man has appeared to me, that came to me the other day. 13.11. And Manoaĥ arose, and went after his wife, and came to the man, and said to him, Art thou the man that didst speak to the woman? And he said, I am. 13.12. And Manoaĥ said, Now let thy words come to pass. What shall be the rule for the child, and what shall be done with him? 13.13. And the angel of the Lord said to Manoaĥ, of all that I said to the woman let her take heed. 13.14. She may not eat of anything that comes of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. 13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee. 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord. 13.17. And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour? 13.18. And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden? 13.19. So Manoaĥ took the kid with the meal offering, and offered it upon the rock to the Lord: and the angel did wondrously, and Manoaĥ and his wife looked on. 13.20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground.

27. Sappho, Fragments, 31, 94 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 298

28. Sappho, Fragments, 31, 94 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 298

29. Aeschylus, Eumenides, 172, 275 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 299

275. δελτογράφῳ δὲ πάντʼ ἐπωπᾷ φρενί. Ὀρέστης

30. Aeschylus, Prometheus Bound, 100, 1026, 151, 172-173, 180-193, 197-241, 257, 259-266, 277-283, 519, 547-698, 700-879, 88, 880-886, 89-93, 932-933, 94-99, 699 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 295, 296, 297, 298, 299, 300, 301

699. τὸ λοιπὸν ἄλγος προυξεπίστασθαι τορῶς. Προμηθεύς

699. Proceed, tell all. It is comforting for the sick to know clearly beforehand what pain still awaits them. Prometheu

31. Aeschylus, Seven Against Thebes, 561-573, 575-652, 574 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 296

574. Ἐρινύος κλητῆρα, πρόσπολον φόνου,

32. Hebrew Bible, Ezekiel, 14.14-14.20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain, suffering, job •pain, suffering, in babylonian and egyptian poems Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 78, 93

14.14. וְהָיוּ שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ נֹחַ דנאל [דָּנִיֵּאל] וְאִיּוֹב הֵמָּה בְצִדְקָתָם יְנַצְּלוּ נַפְשָׁם נְאֻם אֲדֹנָי יְהוִה׃ 14.15. לוּ־חַיָּה רָעָה אַעֲבִיר בָּאָרֶץ וְשִׁכְּלָתָּה וְהָיְתָה שְׁמָמָה מִבְּלִי עוֹבֵר מִפְּנֵי הַחַיָּה׃ 14.16. שְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־בָּנִים וְאִם־בָּנוֹת יַצִּילוּ הֵמָּה לְבַדָּם יִנָּצֵלוּ וְהָאָרֶץ תִּהְיֶה שְׁמָמָה׃ 14.17. אוֹ חֶרֶב אָבִיא עַל־הָאָרֶץ הַהִיא וְאָמַרְתִּי חֶרֶב תַּעֲבֹר בָּאָרֶץ וְהִכְרַתִּי מִמֶּנָּה אָדָם וּבְהֵמָה׃ 14.18. וּשְׁלֹשֶׁת הָאֲנָשִׁים הָאֵלֶּה בְּתוֹכָהּ חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה לֹא יַצִּילוּ בָּנִים וּבָנוֹת כִּי הֵם לְבַדָּם יִנָּצֵלוּ׃ 14.19. אוֹ דֶּבֶר אֲשַׁלַּח אֶל־הָאָרֶץ הַהִיא וְשָׁפַכְתִּי חֲמָתִי עָלֶיהָ בְּדָם לְהַכְרִית מִמֶּנָּה אָדָם וּבְהֵמָה׃

14.14. though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD. 14.15. If I cause evil beasts to pass through the land, and they bereave it, and it be desolate, so that no man may pass through because of the beasts; 14.16. though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. 14.17. Or if I bring a sword upon that land, and say: Let the sword go through the land, so that I cut off from it man and beast; 14.18. though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. 14.19. Or if I send a pestilence into that land, and pour out My fury upon it in blood, to cut off from it man and beast; 14.20. though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.

33. Aeschylus, Agamemnon, 177 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 295

177. σαντα, τὸν πάθει μάθος

177. Appoints that suffering masterfully teach.

34. Parmenides, Fragments, b6, b8.1-2, b7, b1.21-32 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 299

35. Aeschylus, Libation-Bearers, 450 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 299

450. τοιαῦτʼ ἀκούων ἐν φρεσὶν γράφου ˘ ¯ . Χορός

450. Hear my tale and inscribe it on your heart. Chorus

36. Hebrew Bible, Ecclesiastes, 4.1-4.3, 5.7 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •pain, suffering, sarah •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 76

4.1. כִּי אִם־יִפֹּלוּ הָאֶחָד יָקִים אֶת־חֲבֵרוֹ וְאִילוֹ הָאֶחָד שֶׁיִּפּוֹל וְאֵין שֵׁנִי לַהֲקִימוֹ׃ 4.1. וְשַׁבְתִּי אֲנִי וָאֶרְאֶה אֶת־כָּל־הָעֲשֻׁקִים אֲשֶׁר נַעֲשִׂים תַּחַת הַשָּׁמֶשׁ וְהִנֵּה דִּמְעַת הָעֲשֻׁקִים וְאֵין לָהֶם מְנַחֵם וּמִיַּד עֹשְׁקֵיהֶם כֹּחַ וְאֵין לָהֶם מְנַחֵם׃ 4.2. וְשַׁבֵּחַ אֲנִי אֶת־הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן־הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה׃ 4.3. וְטוֹב מִשְּׁנֵיהֶם אֵת אֲשֶׁר־עֲדֶן לֹא הָיָה אֲשֶׁר לֹא־רָאָה אֶת־הַמַּעֲשֶׂה הָרָע אֲשֶׁר נַעֲשָׂה תַּחַת הַשָּׁמֶשׁ׃ 5.7. אִם־עֹשֶׁק רָשׁ וְגֵזֶל מִשְׁפָּט וָצֶדֶק תִּרְאֶה בַמְּדִינָה אַל־תִּתְמַהּ עַל־הַחֵפֶץ כִּי גָבֹהַּ מֵעַל גָּבֹהַ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם׃

4.1. But I returned and considered all the oppressions that are done under the sun; and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power, but they had no comforter. 4.2. Wherefore I praised the dead that are already dead more than the living that are yet alive; 4.3. but better than they both is he that hath not yet been, who hath not seen the evil work that is done under the sun. 5.7. If thou seest the oppression of the poor, and the violent perverting of justice and righteousness in the state, marvel not at the matter; for one higher than the high watcheth, and there are higher than they.

37. Hebrew Bible, Ezra, 9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 73

9. Then were assembled unto me every one that trembled at the words of the God of Israel, because of the faithlessness of them of the captivity; and I sat appalled until the evening offering.,Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to spoiling, and to confusion of face, as it is this day.,And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.,which Thou hast commanded by Thy servants the prophets, saying: The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, wherewith they have filled it from one end to another with their filthiness.,And at the evening offering I arose up from my fasting, even with my garment and my mantle rent; and I fell upon my knees, and spread out my hands unto the LORD my God;,O LORD, the God of Israel, Thou art righteous; for we are left a remt that is escaped, as it is this day; behold, we are before Thee in our guiltiness; for none can stand before Thee because of this.’,Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.,Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.,For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the ruins thereof, and to give us a fence in Judah and in Jerusalem.,And now, O our God, what shall we say after this? for we have forsaken Thy commandments,,And now for a little moment grace hath been shown from the LORD our God, to leave us a remt to escape, and to give us a nail in His holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.,shall we again break Thy commandments, and make marriages with the peoples that do these abominations? wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remt, nor any to escape?,For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’,and I said: ‘O my God, I am ashamed and blush to lift up my face to Thee, my God; for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens.,And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou our God hast punished us less than our iniquities deserve, and hast given us such a remt,

38. Herodotus, Histories, a b c d\n0 4.16.1 4.16.1 4 16\n1 4.13.1 4.13.1 4 13\n2 1.32.1 1.32.1 1 32\n3 9.109 9.109 9 109\n4 8.69 8.69 8 69\n5 7.39 7.39 7 39\n6 7.29 7.29 7 29\n7 1.30.3 1.30.3 1 30\n8 7.8δ 7.8δ 7 8δ\n9 4.84 4.84 4 84\n10 3.123 3.123 3 123\n11 3.42 3.42 3 42\n12 1.86 1.86 1 86\n13 1.69 1.69 1 69\n14 1.33 1.33 1 33\n15 5.51 5.51 5 51\n16 3.38.4 3.38.4 3 38\n17 1.156.2 1.156.2 1 156\n18 1.123.1 1.123.1 1 123\n19 1.112.1 1.112.1 1 112\n20 1.90.3 1.90.3 1 90\n21 1.87.2 1.87.2 1 87\n22 3.119.7 3.119.7 3 119\n23 1.46.1 1.46.1 1 46\n24 1.8.3 1.8.3 1 8\n25 3.140.2 3.140.2 3 140\n26 6.94.1 6.94.1 6 94\n27 9.16.4 9.16.4 9 16\n28 6.43.1-44.1 6.43.1 6 43\n29 8.69.2 8.69.2 8 69\n30 7.226 7.226 7 226\n31 7.103.1 7.103.1 7 103\n32 7.45 7.45 7 45\n33 7.11 7.11 7 11\n34 7.8 7.8 7 8\n35 7.5 7.5 7 5\n36 8.62.1 8.62.1 8 62\n37 8.54 8.54 8 54\n38 8.52.1 8.52.1 8 52\n39 8.50.2 8.50.2 8 50\n40 8.50.1 8.50.1 8 50\n41 8.46.4 8.46.4 8 46\n42 7.16α2 7.16α2 7 16α2\n43 7.13.1 7.13.1 7 13\n44 7.12.1 7.12.1 7 12 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 300

4.16.1. As for the land of which my history has begun to speak, no one exactly knows what lies north of it; for I can find out from no one who claims to know as an eyewitness. For even Aristeas, whom I recently mentioned—even he did not claim to have gone beyond the Issedones, even though a poet; but he spoke by hearsay of what lay north, saying that the Issedones had told him.

39. Hebrew Bible, 2 Chronicles, 20.9 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

20.9. אִם־תָּבוֹא עָלֵינוּ רָעָה חֶרֶב שְׁפוֹט וְדֶבֶר וְרָעָב נַעַמְדָה לִפְנֵי הַבַּיִת הַזֶּה וּלְפָנֶיךָ כִּי שִׁמְךָ בַּבַּיִת הַזֶּה וְנִזְעַק אֵלֶיךָ מִצָּרָתֵנוּ וְתִשְׁמַע וְתוֹשִׁיעַ׃

20.9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before Thee—for Thy name is in this house—and cry unto Thee in our affliction, and Thou wilt hear and save.

40. Gorgias, Helena, 10, 14, 9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 12, 643

41. Hebrew Bible, Nehemiah, 9.27 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

9.27. וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃

9.27. Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries.

42. Hebrew Bible, Zechariah, 3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 100

3.1. בַּיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת תִּקְרְאוּ אִישׁ לְרֵעֵהוּ אֶל־תַּחַת גֶּפֶן וְאֶל־תַּחַת תְּאֵנָה׃ 3.1. וַיַּרְאֵנִי אֶת־יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ יְהוָה וְהַשָּׂטָן עֹמֵד עַל־יְמִינוֹ לְשִׂטְנוֹ׃

3.1. And he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to accuse him.

43. Euripides, Medea, 491, 824 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 258

824. ̓Ερεχθεί̈δαι τὸ παλαιὸν ὄλβιοι

824. Sons of Erechtheus, heroes happy from of yore,

44. Plato, Symposium, 194b7-8, 194c1-5, 210d2-8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 439

45. Sophocles, Ajax, 500-505, 510-513 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218

513. Pity, too, my king, your son. Pity him the great sorrow which at your death you will bequeath both to him and to me, if robbed of nurturing care he must spend his days apart from you, an orphan tended by guardians who are neither family nor friends. I have nothing left to which I can look,

46. Sophocles, Oedipus The King, 1177-1181, 1223-1233, 1235-1296, 58, 596, 62-64, 1234 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 541, 542

1234. This is the shortest tale to tell and hear:

47. Sophocles, Philoctetes, 1314-1315, 493, 1316 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 311

1316. and of myself. But hear what I desire to gain from you. It is true that men are compelled to bear the fortunes given by the gods; but when they cling to self-inflicted miseries, as you do,

48. Plato, Republic, 388b, 388c, 604e1-6, 605c, 605d, 605d4, 606a, 606b, 606b6-7, 605d3-4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 421, 437

49. Thucydides, The History of The Peloponnesian War, 1.1, 1.23.1-1.23.3, 2.11.7, 3.34-3.50, 3.59.2, 3.67.2, 3.82.2, 7.70.2, 7.70.4, 7.71.2, 7.71.4, 7.71.7, 7.75.4, 8.92.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218, 384

1.23.1. τῶν δὲ πρότερον ἔργων μέγιστον ἐπράχθη τὸ Μηδικόν, καὶ τοῦτο ὅμως δυοῖν ναυμαχίαιν καὶ πεζομαχίαιν ταχεῖαν τὴν κρίσιν ἔσχεν. τούτου δὲ τοῦ πολέμου μῆκός τε μέγα προύβη, παθήματά τε ξυνηνέχθη γενέσθαι ἐν αὐτῷ τῇ Ἑλλάδι οἷα οὐχ ἕτερα ἐν ἴσῳ χρόνῳ. 1.23.2. οὔτε γὰρ πόλεις τοσαίδε ληφθεῖσαι ἠρημώθησαν, αἱ μὲν ὑπὸ βαρβάρων, αἱ δ’ ὑπὸ σφῶν αὐτῶν ἀντιπολεμούντων ʽεἰσὶ δ’ αἳ καὶ οἰκήτορας μετέβαλον ἁλισκόμεναἰ, οὔτε φυγαὶ τοσαίδε ἀνθρώπων καὶ φόνος, ὁ μὲν κατ’ αὐτὸν τὸν πόλεμον, ὁ δὲ διὰ τὸ στασιάζειν. 1.23.3. τά τε πρότερον ἀκοῇ μὲν λεγόμενα, ἔργῳ δὲ σπανιώτερον βεβαιούμενα οὐκ ἄπιστα κατέστη, σεισμῶν τε πέρι, οἳ ἐπὶ πλεῖστον ἅμα μέρος γῆς καὶ ἰσχυρότατοι οἱ αὐτοὶ ἐπέσχον, ἡλίου τε ἐκλείψεις, αἳ πυκνότεραι παρὰ τὰ ἐκ τοῦ πρὶν χρόνου μνημονευόμενα ξυνέβησαν, αὐχμοί τε ἔστι παρ’ οἷς μεγάλοι καὶ ἀπ’ αὐτῶν καὶ λιμοὶ καὶ ἡ οὐχ ἥκιστα βλάψασα καὶ μέρος τι φθείρασα ἡ λοιμώδης νόσος: ταῦτα γὰρ πάντα μετὰ τοῦδε τοῦ πολέμου ἅμα ξυνεπέθετο. 2.11.7. πᾶσι γὰρ ἐν τοῖς ὄμμασι καὶ ἐν τῷ παραυτίκα ὁρᾶν πάσχοντάς τι ἄηθες ὀργὴ προσπίπτει: καὶ οἱ λογισμῷ ἐλάχιστα χρώμενοι θυμῷ πλεῖστα ἐς ἔργον καθίστανται. 3.59.2. ἡμεῖς τε, ὡς πρέπον ἡμῖν καὶ ὡς ἡ χρεία προάγει, αἰτούμεθα ὑμᾶς, θεοὺς τοὺς ὁμοβωμίους καὶ κοινοὺς τῶν Ἑλλήνων ἐπιβοώμενοι, πεῖσαι τάδε: προφερόμενοι ὅρκους οὓς οἱ πατέρες ὑμῶν ὤμοσαν μὴ ἀμνημονεῖν ἱκέται γιγνόμεθα ὑμῶν τῶν πατρῴων τάφων καὶ ἐπικαλούμεθα τοὺς κεκμηκότας μὴ γενέσθαι ὑπὸ Θηβαίοις μηδὲ τοῖς ἐχθίστοις φίλτατοι ὄντες παραδοθῆναι. ἡμέρας τε ἀναμιμνῄσκομεν ἐκείνης ᾗ τὰ λαμπρότατα μετ’ αὐτῶν πράξαντες νῦν ἐν τῇδε τὰ δεινότατα κινδυνεύομεν παθεῖν. 3.82.2. καὶ ἐπέπεσε πολλὰ καὶ χαλεπὰ κατὰ στάσιν ταῖς πόλεσι, γιγνόμενα μὲν καὶ αἰεὶ ἐσόμενα, ἕως ἂν ἡ αὐτὴ φύσις ἀνθρώπων ᾖ, μᾶλλον δὲ καὶ ἡσυχαίτερα καὶ τοῖς εἴδεσι διηλλαγμένα, ὡς ἂν ἕκασται αἱ μεταβολαὶ τῶν ξυντυχιῶν ἐφιστῶνται. ἐν μὲν γὰρ εἰρήνῃ καὶ ἀγαθοῖς πράγμασιν αἵ τε πόλεις καὶ οἱ ἰδιῶται ἀμείνους τὰς γνώμας ἔχουσι διὰ τὸ μὴ ἐς ἀκουσίους ἀνάγκας πίπτειν: ὁ δὲ πόλεμος ὑφελὼν τὴν εὐπορίαν τοῦ καθ’ ἡμέραν βίαιος διδάσκαλος καὶ πρὸς τὰ παρόντα τὰς ὀργὰς τῶν πολλῶν ὁμοιοῖ. 7.71.7. ἦν τε ἐν τῷ παραυτίκα οὐδεμιᾶς δὴ τῶν ξυμπασῶν ἐλάσσων ἔκπληξις. παραπλήσιά τε ἐπεπόνθεσαν καὶ ἔδρασαν αὐτοὶ ἐν Πύλῳ: διαφθαρεισῶν γὰρ τῶν νεῶν τοῖς Λακεδαιμονίοις προσαπώλλυντο αὐτοῖς καὶ οἱ ἐν τῇ νήσῳ ἄνδρες διαβεβηκότες, καὶ τότε τοῖς Ἀθηναίοις ἀνέλπιστον ἦν τὸ κατὰ γῆν σωθήσεσθαι, ἢν μή τι παρὰ λόγον γίγνηται. 7.75.4. πρὸς γὰρ ἀντιβολίαν καὶ ὀλοφυρμὸν τραπόμενοι ἐς ἀπορίαν καθίστασαν, ἄγειν τε σφᾶς ἀξιοῦντες καὶ ἕνα ἕκαστον ἐπιβοώμενοι, εἴ τινά πού τις ἴδοι ἢ ἑταίρων ἢ οἰκείων, τῶν τε ξυσκήνων ἤδη ἀπιόντων ἐκκρεμαννύμενοι καὶ ἐπακολουθοῦντες ἐς ὅσον δύναιντο, εἴ τῳ δὲ προλίποι ἡ ῥώμη καὶ τὸ σῶμα, οὐκ ἄνευ ὀλίγων ἐπιθειασμῶν καὶ οἰμωγῆς ὑπολειπόμενοι, ὥστε δάκρυσι πᾶν τὸ στράτευμα πλησθὲν καὶ ἀπορίᾳ τοιαύτῃ μὴ ῥᾳδίως ἀφορμᾶσθαι, καίπερ ἐκ πολεμίας τε καὶ μείζω ἢ κατὰ δάκρυα τὰ μὲν πεπονθότας ἤδη, τὰ δὲ περὶ τῶν ἐν ἀφανεῖ δεδιότας μὴ πάθωσιν.

1.1. Thucydides, an Athenian, wrote the history of the war between the Peloponnesians and the Athenians, beginning at the moment that it broke out, and believing that it would be a great war, and more worthy of relation than any that had preceded it. This belief was not without its grounds. The preparations of both the combatants were in every department in the last state of perfection; and he could see the rest of the Hellenic race taking sides in the quarrel; those who delayed doing so at once having it in contemplation. 2 Indeed this was the greatest movement yet known in history, not only of the Hellenes, but of a large part of the barbarian world — I had almost said of mankind. 3 For though the events of remote antiquity, and even those that more immediately precede the war, could not from lapse of time be clearly ascertained, yet the evidences which an inquiry carried as far back as was practicable leads me to trust, all point to the conclusion that there was nothing on a great scale, either in war or in other matters.' 1.1. , Thucydides, an Athenian, wrote the history of the war between the Peloponnesians and the Athenians, beginning at the moment that it broke out, and believing that it would be a great war, and more worthy of relation than any that had preceded it. This belief was not without its grounds. The preparations of both the combatants were in every department in the last state of perfection; and he could see the rest of the Hellenic race taking sides in the quarrel; those who delayed doing so at once having it in contemplation. ,Indeed this was the greatest movement yet known in history, not only of the Hellenes, but of a large part of the barbarian world—I had almost said of mankind. ,For though the events of remote antiquity, and even those that more immediately precede the war, could not from lapse of time be clearly ascertained, yet the evidences which an inquiry carried as far back as was practicable leads me to trust, all point to the conclusion that there was nothing on a great scale, either in war or in other matters. 1.23.1. The Median war, the greatest achievement of past times, yet found a speedy decision in two actions by sea and two by land. The Peloponnesian war was prolonged to an immense length, and long as it was it was short without parallel for the misfortunes that it brought upon Hellas . 1.23.2. Never had so many cities been taken and laid desolate, here by the barbarians, here by the parties contending (the old inhabitants being sometimes removed to make room for others); never was there so much banishing and blood-shedding, now on the field of battle, now in the strife of action. 1.23.3. Old stories of occurrences handed down by tradition, but scantily confirmed by experience, suddenly ceased to be incredible; there were earthquakes of unparalleled extent and violence; eclipses of the sun occurred with a frequency unrecorded in previous history; there were great droughts in sundry places and consequent famines, and that most calamitous and awfully fatal visitation, the plague. All this came upon them with the late war, 2.11.7. For men are always exasperated at suffering injuries to which they are not accustomed, and on seeing them inflicted before their very eyes; and where least inclined for reflection, rush with the greatest heat to action. 3.34. On his return along shore he touched, among other places, at Notium, the port of Colophon, where the Colophonians had settled after the capture of the upper town by Itamenes and the barbarians, who had been called in by certain individuals in a party quarrel. The capture of the town took place about the time of the second Peloponnesian invasion of Attica. 2 However, the refugees, after settling at Notium, again split up into factions, one of which called in Arcadian and barbarian mercenaries from Pissuthnes, and entrenching these in a quarter apart, formed a new community with the Median party of the Colophonians who joined them from the upper town. Their opponents had retired into exile, and now called in Paches, 3 who invited Hippias, the commander of the Arcadians in the fortified quarter, to a parley, upon condition that, if they could not agree, he was to be put back safe and sound in the fortification. However, upon his coming out to him, he put him into custody, though not in chains, and attacked suddenly and took by surprise the fortification, and putting the Arcadians and the barbarians found in it to the sword, afterwards took Hippias into it as he had promised, and, as soon as he was inside, seized him and shot him down. 4 Paches then gave up Notium to the Colophonians not of the Median party; and settlers were afterwards sent out from Athens, and the place colonized according to Athenian laws, after collecting all the Colophonians found in any of the cities. 3.34. , On his return along shore he touched, among other places, at Notium, the port of Colophon, where the Colophonians had settled after the capture of the upper town by Itamenes and the barbarians, who had been called in by certain individuals in a party quarrel. The capture of the town took place about the time of the second Peloponnesian invasion of Attica . ,However, the refugees, after settling at Notium, again split up into factions, one of which called in Arcadian and barbarian mercenaries from Pissuthnes, and entrenching these in a quarter apart, formed a new community with the Median party of the Colophonians who joined them from the upper town. Their opponents had retired into exile, and now called in Paches, ,who invited Hippias, the commander of the Arcadians in the fortified quarter, to a parley, upon condition that, if they could not agree, he was to be put back safe and sound in the fortification. However, upon his coming out to him, he put him into custody, though not in chains, and attacked suddenly and took by surprise the fortification, and putting the Arcadians and the barbarians found in it to the sword, afterwards took Hippias into it as he had promised, and, as soon as he was inside, seized him and shot him down. ,Paches then gave up Notium to the Colophonians not of the Median party; and settlers were afterwards sent out from Athens, and the place colonized according to Athenian laws, after collecting all the Colophonians found in any of the cities. 3.35. Arrived at Mitylene, Paches reduced Pyrrha and Eresus; and finding the Lacedaemonian, Salaethus, in hiding in the town, sent him off to Athens, together with the Mitylenians that he had placed in Tenedos, and any other persons that he thought concerned in the revolt. 2 He also sent back the greater part of his forces, remaining with the rest to settle Mitylene and the rest of Lesbos as he thought best. 3.35. , Arrived at Mitylene, Paches reduced Pyrrha and Eresus; and finding the Lacedaemonian, Salaethus, in hiding in the town, sent him off to Athens, together with the Mitylenians that he had placed in Tenedos, and any other persons that he thought concerned in the revolt. ,He also sent back the greater part of his forces, remaining with the rest to settle Mitylene and the rest of Lesbos as he thought best. 3.36. Upon the arrival of the prisoners with Salaethus, the Athenians at once put the latter to death, although he offered, among other things, to procure the withdrawal of the Peloponnesians from Plataea, which was still under siege; 2 and after deliberating as to what they should do with the former, in the fury of the moment determined to put to death not only the prisoners at Athens, but the whole adult male population of Mitylene, and to make slaves of the women and children. It was remarked that Mitylene had revolted without being, like the rest, subjected to the empire; and what above all swelled the wrath of the Athenians was the fact of the Peloponnesian fleet having ventured over to Ionia to her support, a fact which was held to argue a long-meditated rebellion. 3 They accordingly sent a trireme to communicate the decree to Paches, commanding him to lose no time in despatching the Mitylenians. 4 The morrow brought repentance with it and reflection on the horrid cruelty of a decree, which condemned a whole city to the fate merited only by the guilty. 5 This was no sooner perceived by the Mitylenian ambassadors at Athens and their Athenian supporters, than they moved the authorities to put the question again to the vote; which they the more easily consented to do, as they themselves plainly saw that most of the citizens wished some one to give them an opportunity for reconsidering the matter. 6 An assembly was therefore at once called, and after much expression of opinion upon both sides, Cleon, son of Cleaenetus, the same who had carried the former motion of putting the Mitylenians to death, the most violent man at Athens, and at that time by far the most powerful with the commons, came forward again and spoke as follows: - 3.36. , Upon the arrival of the prisoners with Salaethus, the Athenians at once put the latter to death, although he offered, among other things, to procure the withdrawal of the Peloponnesians from Plataea, which was still under siege; ,and after deliberating as to what they should do with the former, in the fury of the moment determined to put to death not only the prisoners at Athens, but the whole adult male population of Mitylene, and to make slaves of the women and children. It was remarked that Mitylene had revolted without being, like the rest, subjected to the empire; and what above all swelled the wrath of the Athenians was the fact of the Peloponnesian fleet having ventured over to Ionia to her support, a fact which was held to argue a long-meditated rebellion. ,They accordingly sent a trireme to communicate the decree to Paches, commanding him to lose no time in despatching the Mitylenians. ,The morrow brought repentance with it and reflection on the horrid cruelty of a decree, which condemned a whole city to the fate merited only by the guilty. ,This was no sooner perceived by the Mitylenian ambassadors at Athens and their Athenian supporters, than they moved the authorities to put the question again to the vote; which they the more easily consented to do, as they themselves plainly saw that most of the citizens wished some one to give them an opportunity for reconsidering the matter. ,An assembly was therefore at once called, and after much expression of opinion upon both sides, Cleon, son of Cleaenetus, the same who had carried the former motion of putting the Mitylenians to death, the most violent man at Athens, and at that time by far the most powerful with the commons, came forward again and spoke as follows:— 3.37. 'I have often before now been convinced that a democracy is incapable of empire, and never more so than by your present change of mind in the matter of Mitylene. 2 Fears or plots being unknown to you in your daily relations with each other, you feel just the same with regard to your allies, and never reflect that the mistakes into which you may be led by listening to their appeals, or by giving way to your own compassion, are full of danger to yourselves, and bring you no thanks for your weakness from your allies; entirely forgetting that your empire is a despotism and your subjects disaffected conspirators, whose obedience is insured not by your suicidal concessions, but by the superiority given you by your own strength and not their loyalty. 3 The most alarming feature in the case is the constant change of measures with which we appear to be threatened, and our seeming ignorance of the fact that bad laws which are never changed are better for a city than good ones that have no authority; that unlearned loyalty is more serviceable than quick-witted insubordination; and that ordinary men usually manage public affairs better than their more gifted fellows. 4 The latter are always wanting to appear wiser than the laws, and to overrule every proposition brought forward, thinking that they cannot show their wit in more important matters, and by such behavior too often ruin their country; while those who mistrust their own cleverness are content to be less learned than the laws, and less able to pick holes in the speech of a good speaker; and being fair judges rather than rival athletes, generally conduct affairs successfully. 5 These we ought to imitate, instead of being led on by cleverness and intellectual rivalry to advise your people against our real opinions. 3.37. , ‘I have often before now been convinced that a democracy is incapable of empire, and never more so than by your present change of mind in the matter of Mitylene . ,Fears or plots being unknown to you in your daily relations with each other, you feel just the same with regard to your allies, and never reflect that the mistakes into which you may be led by listening to their appeals, or by giving way to your own compassion, are full of danger to yourselves, and bring you no thanks for your weakness from your allies; entirely forgetting that your empire is a despotism and your subjects disaffected conspirators, whose obedience is insured not by your suicidal concessions, but by the superiority given you by your own strength and not their loyalty. ,The most alarming feature in the case is the constant change of measures with which we appear to be threatened, and our seeming ignorance of the fact that bad laws which are never changed are better for a city than good ones that have no authority; that unlearned loyalty is more serviceable than quick-witted insubordination; and that ordinary men usually manage public affairs better than their more gifted fellows. ,The latter are always wanting to appear wiser than the laws, and to overrule every proposition brought forward, thinking that they cannot show their wit in more important matters, and by such behavior too often ruin their country; while those who mistrust their own cleverness are content to be less learned than the laws, and less able to pick holes in the speech of a good speaker; and being fair judges rather than rival athletes, generally conduct affairs successfully. ,These we ought to imitate, instead of being led on by cleverness and intellectual rivalry to advise your people against our real opinions. 3.38. For myself, I adhere to my former opinion, and wonder at those who have proposed to reopen the case of the Mitylenians, and who are thus causing a delay which is all in favour of the guilty, by making the sufferer proceed against the offender with the edge of his anger blunted; although where vengeance follows most closely upon the wrong, it best equals it and most amply requites it. I wonder also who will be the man who will maintain the contrary, and will pretend to show that the crimes of the Mitylenians are of service to us, and our misfortunes injurious to the allies. 2 Such a man must plainly either have such confidence in his rhetoric as to adventure to prove that what has been once for all decided is still undetermined, or be bribed to try to delude us by elaborate sophisms. 3 In such contests the state gives the rewards to others, and takes the dangers for herself. 4 The persons to blame are you who are so foolish as to institute these contests; who go to see an oration as you would to see a sight, take your facts on hearsay, judge of the practicability of a project by the wit of its advocates, and trust for the truth as to past events not to the fact which you saw more than to the clever strictures which you heard; 5 the easy victims of newfangled arguments, unwilling to follow received conclusions; slaves to every new paradox, despisers of the commonplace; 6 the first wish of every man being that he could speak himself, the next to rival those who can speak by seeming to be quite up with their ideas by applauding every hit almost before it is made, and by being as quick in catching an argument as you are slow in foreseeing its consequences; 7 asking, if I may so say, for something different from the conditions under which we live, and yet comprehending inadequately those very conditions; very slaves to the pleasure of the ear, and more like the audience of a rhetorician than the council of a city. 3.38. , For myself, I adhere to my former opinion, and wonder at those who have proposed to reopen the case of the Mitylenians, and who are thus causing a delay which is all in favour of the guilty, by making the sufferer proceed against the offender with the edge of his anger blunted; although where vengeance follows most closely upon the wrong, it best equals it and most amply requites it. I wonder also who will be the man who will maintain the contrary, and will pretend to show that the crimes of the Mitylenians are of service to us, and our misfortunes injurious to the allies. ,Such a man must plainly either have such confidence in his rhetoric as to adventure to prove that what has been once for all decided is still undetermined, or be bribed to try to delude us by elaborate sophisms. ,In such contests the state gives the rewards to others, and takes the dangers for herself. ,The persons to blame are you who are so foolish as to institute these contests; who go to see an oration as you would to see a sight, take your facts on hearsay, judge of the practicability of a project by the wit of its advocates, and trust for the truth as to past events not to the fact which you saw more than to the clever strictures which you heard; ,the easy victims of newfangled arguments, unwilling to follow received conclusions; slaves to every new paradox, despisers of the commonplace; ,the first wish of every man being that he could speak himself, the next to rival those who can speak by seeming to be quite up with their ideas by applauding every hit almost before it is made, and by being as quick in catching an argument as you are slow in foreseeing its consequences; ,asking, if I may so say, for something different from the conditions under which we live, and yet comprehending inadequately those very conditions; very slaves to the pleasure of the ear, and more like the audience of a rhetorician than the council of a city. 3.39. In order to keep you from this, I proceed to show that no one state has ever injured you as much as Mitylene. 2 I can make allowance for those who revolt because they cannot bear our empire, or who have been forced to do so by the enemy. But for those who possessed an island with fortifications; who could fear our enemies only by sea, and there had their own force of triremes to protect them; who were independent and held in the highest honor by you — to act as these have done, this is not revolt — revolt implies oppression; it is deliberate and wanton aggression; an attempt to ruin us by siding with our bitterest enemies; a worse offence than a war undertaken on their own account in the acquisition of power. 3 The fate of those of their neighbors who had already rebelled and had been subdued, was no lesson to them; their own prosperity could not dissuade them from affronting danger; but blindly confident in the future, and full of hopes beyond their power though not beyond their ambition, they declared war and made their decision to prefer might to right, their attack being determined not by provocation but by the moment which seemed propitious. 4 The truth is that great good fortune coming suddenly and unexpectedly tends to make a people insolent: in most cases it is safer for mankind to have success in reason than out of reason; and it is easier for them, one may say, to stave off adversity than to preserve prosperity. 5 Our mistake has been to distinguish the Mitylenians as we have done: had they been long ago treated like the rest, they never would have so far forgotten themselves, human nature being as surely made arrogant by consideration, as it is awed by firmness. 6 Let them now therefore be punished as their crime requires, and do not, while you condemn the aristocracy, absolve the people. This is certain, that all attacked you without distinction, although they might have come over to us, and been now again in possession of their city. But no, they thought it safer to throw in their lot with the aristocracy and so joined their rebellion! 7 Consider therefore! if you subject to the same punishment the ally who is forced to rebel by the enemy, and him who does so by his own free choice, which of them, think you, is there that will not rebel upon the slightest pretext; when the reward of success is freedom, and the penalty of failure nothing so very terrible? 8 We meanwhile shall have to risk our money and our lives against one state after another; and if successful, shall receive a ruined town from which we can no longer draw the revenue upon which our strength depends; while if unsuccessful, we shall have an enemy the more upon our hands, and shall spend the time that might be employed in combating our existing foes in warring with our own allies. 3.39. , In order to keep you from this, I proceed to show that no one state has ever injured you as much as Mitylene . ,I can make allowance for those who revolt because they cannot bear our empire, or who have been forced to do so by the enemy. But for those who possessed an island with fortifications; who could fear our enemies only by sea, and there had their own force of triremes to protect them; who were independent and held in the highest honor by you—to act as these have done, this is not revolt—revolt implies oppression; it is deliberate and wanton aggression; an attempt to ruin us by siding with our bitterest enemies; a worse offence than a war undertaken on their own account in the acquisition of power. ,The fate of those of their neighbors who had already rebelled and had been subdued, was no lesson to them; their own prosperity could not dissuade them from affronting danger; but blindly confident in the future, and full of hopes beyond their power though not beyond their ambition, they declared war and made their decision to prefer might to right, their attack being determined not by provocation but by the moment which seemed propitious. ,The truth is that great good fortune coming suddenly and unexpectedly tends to make a people insolent: in most cases it is safer for mankind to have success in reason than out of reason; and it is easier for them, one may say, to stave off adversity than to preserve prosperity. ,Our mistake has been to distinguish the Mitylenians as we have done: had they been long ago treated like the rest, they never would have so far forgotten themselves, human nature being as surely made arrogant by consideration, as it is awed by firmness. ,Let them now therefore be punished as their crime requires, and do not, while you condemn the aristocracy, absolve the people. This is certain, that all attacked you without distinction, although they might have come over to us, and been now again in possession of their city. But no, they thought it safer to throw in their lot with the aristocracy and so joined their rebellion! ,Consider therefore! if you subject to the same punishment the ally who is forced to rebel by the enemy, and him who does so by his own free choice, which of them, think you, is there that will not rebel upon the slightest pretext; when the reward of success is freedom, and the penalty of failure nothing so very terrible? ,We meanwhile shall have to risk our money and our lives against one state after another; and if successful, shall receive a ruined town from which we can no longer draw the revenue upon which our strength depends; while if unsuccessful, we shall have an enemy the more upon our hands, and shall spend the time that might be employed in combating our existing foes in warring with our own allies. 3.40. No hope, therefore, that rhetoric may instil or money purchase, of the mercy due to human infirmity must be held out to the Mitylenians. Their offence was not involuntary, but of malice and deliberate; and mercy is only for unwilling offenders. 2 I therefore now as before persist against your reversing your first decision, or giving way to the three failings most fatal to empire — pity, sentiment, and indulgence. 3 Compassion is due to those who can reciprocate the feeling, not to those who will never pity us in return, but are our natural and necessary foes: the orators who charm us with sentiment may find other less important arenas for their talents, in the place of one where the city pays a heavy penalty for a momentary pleasure, themselves receiving fine acknowledgments for their fine phrases; while indulgence should be shown towards those who will be our friends in future, instead of towards men who will remain just what they were, and as much our enemies as before. 4 To sum up shortly, I say that if you follow my advice you will do what is just towards the Mitylenians, and at the same time expedient; while by a different decision you will not oblige them so much as pass sentence upon yourselves. For if they were right in rebelling, you must be wrong in ruling. However, if, right or wrong, you determine to rule, you must carry out your principle and punish the Mitylenians as your interest requires; or else you must give up your empire and cultivate honesty without danger. 5 Make up your minds, therefore, to give them like for like; and do not let the victims who escaped the plot be more insensible than the conspirators who hatched it; but reflect what they would have done if victorious over you, especially as they were the aggressors. 6 It is they who wrong their neighbor without a cause, that pursue their victim to the death, on account of the danger which they foresee in letting their enemy survive; since the object of a wanton wrong is more dangerous, if he escape, than an enemy who has not this to complain of. 7 Do not, therefore, be traitors to yourselves, but recall as nearly as possible the moment of suffering and the supreme importance which you then attached to their reduction; and now pay them back in their turn, without yielding to present weakness or forgetting the peril that once hung over you. Punish them as they deserve, and teach your other allies by a striking example that the penalty of rebellion is death. Let them once understand this and you will not have so often to neglect your enemies while you are fighting with your own confederates.' 3.40. , No hope, therefore, that rhetoric may instil or money purchase, of the mercy due to human infirmity must be held out to the Mitylenians. Their offence was not involuntary, but of malice and deliberate; and mercy is only for unwilling offenders. ,I therefore now as before persist against your reversing your first decision, or giving way to the three failings most fatal to empire—pity, sentiment, and indulgence. ,Compassion is due to those who can reciprocate the feeling, not to those who will never pity us in return, but are our natural and necessary foes: the orators who charm us with sentiment may find other less important arenas for their talents, in the place of one where the city pays a heavy penalty for a momentary pleasure, themselves receiving fine acknowledgments for their fine phrases; while indulgence should be shown towards those who will be our friends in future, instead of towards men who will remain just what they were, and as much our enemies as before. ,To sum up shortly, I say that if you follow my advice you will do what is just towards the Mitylenians, and at the same time expedient; while by a different decision you will not oblige them so much as pass sentence upon yourselves. For if they were right in rebelling, you must be wrong in ruling. However, if, right or wrong, you determine to rule, you must carry out your principle and punish the Mitylenians as your interest requires; or else you must give up your empire and cultivate honesty without danger. ,Make up your minds, therefore, to give them like for like; and do not let the victims who escaped the plot be more insensible than the conspirators who hatched it; but reflect what they would have done if victorious over you, especially as they were the aggressors. ,It is they who wrong their neighbor without a cause, that pursue their victim to the death, on account of the danger which they foresee in letting their enemy survive; since the object of a wanton wrong is more dangerous, if he escape, than an enemy who has not this to complain of. ,Do not, therefore, be traitors to yourselves, but recall as nearly as possible the moment of suffering and the supreme importance which you then attached to their reduction; and now pay them back in their turn, without yielding to present weakness or forgetting the peril that once hung over you. Punish them as they deserve, and teach your other allies by a striking example that the penalty of rebellion is death. Let them once understand this and you will not have so often to neglect your enemies while you are fighting with your own confederates.’ 3.41. Such were the words of Cleon. After him Diodotus, son of Eucrates, who had also in the previous assembly spoken most strongly against putting the Mitylenians to death, came forward and spoke as follows: - 3.41. , Such were the words of Cleon. After him Diodotus, son of Eucrates, who had also in the previous assembly spoken most strongly against putting the Mitylenians to death, came forward and spoke as follows:— 3.42. 'I do not blame the persons who have reopened the case of the Mitylenians, nor do I approve the protests which we have heard against important questions being frequently debated. I think the two things most opposed to good counsel are haste and passion; haste usually goes hand in hand with folly, passion with coarseness and narrowness of mind. 2 As for the argument that speech ought not to be the exponent of action, the man who uses it must be either senseless or interested: senseless if he believes it possible to treat of the uncertain future through any other medium; interested if wishing to carry a disgraceful measure and doubting his ability to speak well in a bad cause, he thinks to frighten opponents and hearers by well-aimed calumny. 3 What is still more intolerable is to accuse a speaker of making a display in order to be paid for it. If ignorance only were imputed, an unsuccessful speaker might retire with a reputation for honesty, if not for wisdom; while the charge of dishonesty makes him suspected, if successful, and thought, if defeated, not only a fool but a rogue. 4 The city is no gainer by such a system, since fear deprives it of its advisers; although in truth, if our speakers are to make such assertions, it would be better for the country if they could not speak at all, as we should then make fewer blunders. 5 The good citizen ought to triumph not by frightening his opponents but by beating them fairly in argument; and a wise city without over-distinguishing its best advisers, will nevertheless not deprive them of their due, and far from punishing an unlucky counsellor will not even regard him as disgraced. 6 In this way successful orators would be least tempted to sacrifice their convictions for popularity, in the hope of still higher honors, and unsuccessful speakers to resort to the same popular arts in order to win over the multitude. 3.42. , ‘I do not blame the persons who have reopened the case of the Mitylenians, nor do I approve the protests which we have heard against important questions being frequently debated. I think the two things most opposed to good counsel are haste and passion; haste usually goes hand in hand with folly, passion with coarseness and narrowness of mind. ,As for the argument that speech ought not to be the exponent of action, the man who uses it must be either senseless or interested: senseless if he believes it possible to treat of the uncertain future through any other medium; interested if wishing to carry a disgraceful measure and doubting his ability to speak well in a bad cause, he thinks to frighten opponents and hearers by well-aimed calumny. ,What is still more intolerable is to accuse a speaker of making a display in order to be paid for it. If ignorance only were imputed, an unsuccessful speaker might retire with a reputation for honesty, if not for wisdom; while the charge of dishonesty makes him suspected, if successful, and thought, if defeated, not only a fool but a rogue. ,The city is no gainer by such a system, since fear deprives it of its advisers; although in truth, if our speakers are to make such assertions, it would be better for the country if they could not speak at all, as we should then make fewer blunders. ,The good citizen ought to triumph not by frightening his opponents but by beating them fairly in argument; and a wise city without over-distinguishing its best advisers, will nevertheless not deprive them of their due, and far from punishing an unlucky counsellor will not even regard him as disgraced. ,In this way successful orators would be least tempted to sacrifice their convictions for popularity, in the hope of still higher honors, and unsuccessful speakers to resort to the same popular arts in order to win over the multitude. 3.43. This is not our way; and, besides, the moment that a man is suspected of giving advice, however good, from corrupt motives, we feel such a grudge against him for the gain which after all we are not certain he will receive, that we deprive the city of its certain benefit. 2 Plain good advice has thus come to be no less suspected than bad; and the advocate of the most monstrous measures is not more obliged to use deceit to gain the people, than the best counsellor is to lie in order to be believed. 3 The city and the city only, owing to these refinements, can never be served openly and without disguise; he who does serve it openly being always suspected of serving himself in some secret way in return. 4 Still, considering the magnitude of the interests involved, and the position of affairs, we orators must make it our business to look a little further than you who judge offhand; especially as we, your advisers, are responsible, while you, our audience, are not so. 5 For if those who gave the advice, and those who took it, suffered equally, you would judge more calmly; as it is, you visit the disasters into which the whim of the moment may have led you, upon the single person of your adviser, not upon yourselves, his numerous companions in error. 3.43. , This is not our way; and, besides, the moment that a man is suspected of giving advice, however good, from corrupt motives, we feel such a grudge against him for the gain which after all we are not certain he will receive, that we deprive the city of its certain benefit. ,Plain good advice has thus come to be no less suspected than bad; and the advocate of the most monstrous measures is not more obliged to use deceit to gain the people, than the best counsellor is to lie in order to be believed. ,The city and the city only, owing to these refinements, can never be served openly and without disguise; he who does serve it openly being always suspected of serving himself in some secret way in return. ,Still, considering the magnitude of the interests involved, and the position of affairs, we orators must make it our business to look a little further than you who judge offhand; especially as we, your advisers, are responsible, while you, our audience, are not so. ,For if those who gave the advice, and those who took it, suffered equally, you would judge more calmly; as it is, you visit the disasters into which the whim of the moment may have led you, upon the single person of your adviser, not upon yourselves, his numerous companions in error. 3.44. However, I have not come forward either to oppose or to accuse in the matter of Mitylene; indeed, the question before us as sensible men is not their guilt, but our interests. 2 Though I prove them ever so guilty, I shall not, therefore, advise their death, unless it be expedient; nor though they should have claims to indulgence, shall I recommend it, unless it be clearly for the good of the country. 3 I consider that we are deliberating for the future more than for the present; and where Cleon is so positive as to the useful deterrent effects that will follow from making rebellion capital, I who consider the interests of the future quite as much as he, as positively maintain the contrary. 4 And I require you not to reject my useful considerations for his specious ones: his speech may have the attraction of seeming the more just in your present temper against Mitylene; but we are not in a court of justice, but in a political assembly; and the question is not justice, but how to make the Mitylenians useful to Athens. 3.44. , However, I have not come forward either to oppose or to accuse in the matter of Mitylene ; indeed, the question before us as sensible men is not their guilt, but our interests. ,Though I prove them ever so guilty, I shall not, therefore, advise their death, unless it be expedient; nor though they should have claims to indulgence, shall I recommend it, unless it be clearly for the good of the country. ,I consider that we are deliberating for the future more than for the present; and where Cleon is so positive as to the useful deterrent effects that will follow from making rebellion capital, I who consider the interests of the future quite as much as he, as positively maintain the contrary. ,And I require you not to reject my useful considerations for his specious ones: his speech may have the attraction of seeming the more just in your present temper against Mitylene ; but we are not in a court of justice, but in a political assembly; and the question is not justice, but how to make the Mitylenians useful to Athens . 3.45. Now of course communities have enacted the penalty of death for many offences far lighter than this: still hope leads men to venture; and no one ever yet put himself in peril without the inward conviction that he would succeed in his design. 2 Again, was there ever city rebelling that did not believe that it possessed either in itself or in its alliances resources adequate to the enterprise? 3 All, states and individuals, are alike prone to err, and there is no law that will prevent them; or why should men have exhausted the list of punishments in search of enactments to protect them from evil-doers? It is probable that in early times the penalties for the greatest offences were less severe, and that, as these were disregarded, the penalty of death has been by degrees in most cases arrived at, which is itself disregarded in like manner. 4 Either then some means of terror more terrible than this must be discovered, or it must be owned that this restraint is useless; and that as long as poverty gives men the courage of necessity, or plenty fills them with the ambition which belongs to insolence and pride, and the other conditions of life remain each under the thraldom of some fatal and master passion, so long will the impulse never be wanting to drive men into danger. 5 Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. 6 Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity. 7 In fine, it is impossible to prevent, and only great simplicity can hope to prevent, human nature doing what it has once set its mind upon, by force of law or by any other deterrent force whatsoever. 3.45. , Now of course communities have enacted the penalty of death for many offences far lighter than this: still hope leads men to venture; and no one ever yet put himself in peril without the inward conviction that he would succeed in his design. ,Again, was there ever city rebelling that did not believe that it possessed either in itself or in its alliances resources adequate to the enterprise? ,All, states and individuals, are alike prone to err, and there is no law that will prevent them; or why should men have exhausted the list of punishments in search of enactments to protect them from evil-doers? It is probable that in early times the penalties for the greatest offences were less severe, and that, as these were disregarded, the penalty of death has been by degrees in most cases arrived at, which is itself disregarded in like manner. ,Either then some means of terror more terrible than this must be discovered, or it must be owned that this restraint is useless; and that as long as poverty gives men the courage of necessity, or plenty fills them with the ambition which belongs to insolence and pride, and the other conditions of life remain each under the thraldom of some fatal and master passion, so long will the impulse never be wanting to drive men into danger. ,Hope also and cupidity, the one leading and the other following, the one conceiving the attempt, the other suggesting the facility of succeeding, cause the widest ruin, and, although invisible agents, are far stronger than the dangers that are seen. ,Fortune, too, powerfully helps the delusion, and by the unexpected aid that she sometimes lends, tempts men to venture with inferior means; and this is especially the case with communities, because the stakes played for are the highest, freedom or empire, and, when all are acting together, each man irrationally magnifies his own capacity. ,In fine, it is impossible to prevent, and only great simplicity can hope to prevent, human nature doing what it has once set its mind upon, by force of law or by any other deterrent force whatsoever. 3.46. We must not, therefore, commit ourselves to a false policy through a belief in the efficacy of the punishment of death, or exclude rebels from the hope of repentance and an early atonement of their error. 2 Consider a moment! At present, if a city that has already revolted perceive that it cannot succeed, it will come to terms while it is still able to refund expenses, and pay tribute afterwards. In the other case, what city think you would not prepare better than is now done, and hold out to the last against its besiegers, if it is all one whether it surrender late or soon? 3 And how can it be otherwise than hurtful to us to be put to the expense of a siege, because surrender is out of the question; and if we take the city, to receive a ruined town from which we can no longer draw the revenue which forms our real strength against the enemy? 4 We must not, therefore, sit as strict judges of the offenders to our own prejudice, but rather see how by moderate chastisements we may be enabled to benefit in future by the revenue-producing powers of our dependencies; and we must make up our minds to look for our protection not to legal terrors but to careful administration. 5 At present we do exactly the opposite. When a free community, held in subjection by force, rises, as is only natural, and asserts its independence, it is no sooner reduced than we fancy ourselves obliged to punish it severely; 6 although the right course with freemen is not to chastise them rigorously when they do rise, but rigorously to watch them before they rise, and to prevent their ever entertaining the idea, and, the insurrection suppressed, to make as few responsible for it as possible. 3.46. , We must not, therefore, commit ourselves to a false policy through a belief in the efficacy of the punishment of death, or exclude rebels from the hope of repentance and an early atonement of their error. ,Consider a moment! At present, if a city that has already revolted perceive that it cannot succeed, it will come to terms while it is still able to refund expenses, and pay tribute afterwards. In the other case, what city think you would not prepare better than is now done, and hold out to the last against its besiegers, if it is all one whether it surrender late or soon? ,And how can it be otherwise than hurtful to us to be put to the expense of a siege, because surrender is out of the question; and if we take the city, to receive a ruined town from which we can no longer draw the revenue which forms our real strength against the enemy? ,We must not, therefore, sit as strict judges of the offenders to our own prejudice, but rather see how by moderate chastisements we may be enabled to benefit in future by the revenue-producing powers of our dependencies; and we must make up our minds to look for our protection not to legal terrors but to careful administration. ,At present we do exactly the opposite. When a free community, held in subjection by force, rises, as is only natural, and asserts its independence, it is no sooner reduced than we fancy ourselves obliged to punish it severely; ,although the right course with freemen is not to chastise them rigorously when they do rise, but rigorously to watch them before they rise, and to prevent their ever entertaining the idea, and, the insurrection suppressed, to make as few responsible for it as possible. 3.47. Only consider what a blunder you would commit in doing as Cleon recommends. 2 As things are at present, in all the cities the people is your friend, and either does not revolt with the oligarchy, or, if forced to do so, becomes at once the enemy of the insurgents; so that in the war with the hostile city you have the masses on your side. 3 But if you butcher the people of Mitylene, who had nothing to do with the revolt, and who, as soon as they got arms, of their own motion surrendered the town, first you will commit the crime of killing your benefactors; and next you will play directly into the hands of the higher classes, who when they induce their cities to rise, will immediately have the people on their side, through your having announced in advance the same punishment for those who are guilty and for those who are not. 4 On the contrary, even if they were guilty, you ought to seem not to notice it, in order to avoid alienating the only class still friendly to us. 5 In short, I consider it far more useful for the preservation of our empire voluntarily to put up with injustice, than to put to death, however justly, those whom it is our interest to keep alive. As for Cleon's idea that in punishment the claims of justice and expediency can both be satisfied, facts do not confirm the possibility of such a combination. 3.47. , Only consider what a blunder you would commit in doing as Cleon recommends. ,As things are at present, in all the cities the people is your friend, and either does not revolt with the oligarchy, or, if forced to do so, becomes at once the enemy of the insurgents; so that in the war with the hostile city you have the masses on your side. ,But if you butcher the people of Mitylene, who had nothing to do with the revolt, and who, as soon as they got arms, of their own motion surrendered the town, first you will commit the crime of killing your benefactors; and next you will play directly into the hands of the higher classes, who when they induce their cities to rise, will immediately have the people on their side, through your having announced in advance the same punishment for those who are guilty and for those who are not. ,On the contrary, even if they were guilty, you ought to seem not to notice it, in order to avoid alienating the only class still friendly to us. ,In short, I consider it far more useful for the preservation of our empire voluntarily to put up with injustice, than to put to death, however justly, those whom it is our interest to keep alive. As for Cleon's idea that in punishment the claims of justice and expediency can both be satisfied, facts do not confirm the possibility of such a combination. 3.48. Confess, therefore, that this is the wisest course, and without conceding too much either to pity or to indulgence, by neither of which motives do I any more than Cleon wish you to be influenced, upon the plain merits of the case before you, be persuaded by me to try calmly those of the Mitylenians whom Paches sent off as guilty, and to leave the rest undisturbed. 2 This is at once best for the future, and most terrible to your enemies at the present moment; inasmuch as good policy against an adversary is superior to the blind attacks of brute force.' 3.48. , Confess, therefore, that this is the wisest course, and without conceding too much either to pity or to indulgence, by neither of which motives do I any more than Cleon wish you to be influenced, upon the plain merits of the case before you, be persuaded by me to try calmly those of the Mitylenians whom Paches sent off as guilty, and to leave the rest undisturbed. ,This is at once best for the future, and most terrible to your enemies at the present moment; inasmuch as good policy against an adversary is superior to the blind attacks of brute force.’ 3.49. Such were the words of Diodotus. The two opinions thus expressed were the ones that most directly contradicted each other; and the Athenians, notwithstanding their change of feeling, now proceeded to a division, in which the show of hands was almost equal, although the motion of Diodotus carried the day. 2 Another trireme was at once sent off in haste, for fear that the first might reach Lesbos in the interval, and the city be found destroyed; the first ship having about a day and a night's start. 3 Wine and barley-cakes were provided for the vessel by the Mitylenian ambassadors, and great promises made if they arrived in time; which caused the men to use such diligence upon the voyage that they took their meals of barley-cakes kneaded with oil and wine as they rowed, and only slept by turns while the others were at the oar. 4 Luckily they met with no contrary wind, and the first ship making no haste upon so horrid an errand, while the second pressed on in the manner described, the first arrived so little before them, that Paches had only just had time to read the decree, and to prepare to execute the sentence, when the second put into port and prevented the massacre. The danger of Mitylene had indeed been great. 3.49. , Such were the words of Diodotus. The two opinions thus expressed were the ones that most directly contradicted each other; and the Athenians, notwithstanding their change of feeling, now proceeded to a division, in which the show of hands was almost equal, although the motion of Diodotus carried the day. ,Another trireme was at once sent off in haste, for fear that the first might reach Lesbos in the interval, and the city be found destroyed; the first ship having about a day and a night's start. ,Wine and barley-cakes were provided for the vessel by the Mitylenian ambassadors, and great promises made if they arrived in time; which caused the men to use such diligence upon the voyage that they took their meals of barley-cakes kneaded with oil and wine as they rowed, and only slept by turns while the others were at the oar. ,Luckily they met with no contrary wind, and the first ship making no haste upon so horrid an errand, while the second pressed on in the manner described, the first arrived so little before them, that Paches had only just had time to read the decree, and to prepare to execute the sentence, when the second put into port and prevented the massacre. The danger of Mitylene had indeed been great. 3.50. The other party whom Paches had sent off as the prime movers in the rebellion, were upon Cleon's motion put to death by the Athenians, the number being rather more than a thousand. The Athenians also demolished the walls of the Mitylenians, and took possession of their ships. 2 Afterwards tribute was not imposed upon the Lesbians; but all their land, except that of the Methymnians, was divided into three thousand allotments, three hundred of which were reserved as sacred for the gods, and the rest assigned by lot to Athenian shareholders, who were sent out to the island. With these the Lesbians agreed to pay a rent of two minae a year for each allotment, and cultivated the land themselves. 3 The Athenians also took possession of the towns on the continent belonging to the Mitylenians, which thus became for the future subject to Athens. Such were the events that took place at Lesbos. 3.50. , The other party whom Paches had sent off as the prime movers in the rebellion, were upon Cleon's motion put to death by the Athenians, the number being rather more than a thousand. The Athenians also demolished the walls of the Mitylenians, and took possession of their ships. ,Afterwards tribute was not imposed upon the Lesbians; but all their land, except that of the Methymnians, was divided into three thousand allotments, three hundred of which were reserved as sacred for the gods, and the rest assigned by lot to Athenian shareholders, who were sent out to the island. With these the Lesbians agreed to pay a rent of two minae a year for each allotment, and cultivated the land themselves. ,The Athenians also took possession of the towns on the continent belonging to the Mitylenians, which thus became for the future subject to Athens . Such were the events that took place at Lesbos . 3.59.2. We, as we have a right to do and as our need impels us, entreat you, calling aloud upon the gods at whose common altar all the Hellenes worship, to hear our request, to be not unmindful of the oaths which your fathers swore, and which we now plead—we supplicate you by the tombs of your fathers, and appeal to those that are gone to save us from falling into the hands of the Thebans and their dearest friends from being given up to their most detested foes. We also remind you of that day on which we did the most glorious deeds, by your fathers' sides, we who now, on this are like to suffer the most dreadful fate. 3.82.2. The sufferings which revolution entailed upon the cities were many and terrible, such as have occurred and always will occur, as long as the nature of mankind remains the same; though in a severer or milder form, and varying in their symptoms, according to the variety of the particular cases. In peace and prosperity states and individuals have better sentiments, because they do not find themselves suddenly confronted with imperious necessities; but war takes away the easy supply of daily wants, and so proves a rough master, that brings most men's characters to a level with their fortunes. 7.71.7. Indeed, the panic of the present moment had never been surpassed. They now suffered very nearly what they had inflicted at Pylos ; as then the Lacedaemonians with the loss of their fleet lost also the men who had crossed over to the island, so now the Athenians had no hope of escaping by land, without the help of some extraordinary accident. 7.75.4. These fell to entreating and bewailing until their friends knew not what to do, begging them to take them and loudly calling to each individual comrade or relative whom they could see, hanging upon the necks of their tent-fellows in the act of departure, and following as far as they could, and when their bodily strength failed them, calling again and again upon heaven and shrieking aloud as they were left behind. So that the whole army being filled with tears and distracted after this fashion found it not easy to go, even from an enemy's land, where they had already suffered evils too great for tears and in the unknown future before them feared to suffer more.

50. Plato, Phaedrus, 276e5-7, 261a7-8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 437

51. Plato, Phaedo, 59a1-7, 88c8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 437

52. Plato, Parmenides, 130a3-7, 128c1-2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 431

53. Plato, Minos, 321a4-5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 437

54. Xenophon, Hellenica, 1.6.27, 1.7, 2.3.24-2.3.29 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218

1.6.27. On the same day it chanced that the Athenians took dinner on the Arginusae islands. These lie opposite Mytilene. That is, between Lesbos and the mainland of Asia Minor. 1.7. Now the people at home deposed the above-mentioned generals, with the exception of Conon; and as his colleagues they chose two men, Adeimantus and Philocles. As for those generals who had taken part in the battle, two of them—Protomachus and Aristogenes—did not return to Athens, but when the other six came home—,Pericles, Diomedon, Lysias, Aristocrates, Thrasyllus, and Erasinides,—Archedemus, who was at that time a leader of the popular party at Athens and had charge of the two-obol fund, For the relief of poverty and distress caused by the war, not to be confounded with the theoric fund; see Wilamowitz, Aristoteles und Athen, Vol. II. pp. 212 ff. brought accusation against Erasinides before a court and urged that a fine be imposed upon him, claiming that he had in his possession money from the Hellespont which belonged to the people; he accused him, further, of misconduct as general. And the court decreed that Erasinides should be imprisoned.,After this the generals made a statement before the Senate in regard to the battle and the violence of the storm; and upon motion of 406 B.C. Timocrates, that the others also should be imprisoned and turned over to the Assembly for trial, the Senate imprisoned them.,After this a meeting of the Assembly was called, at which a number of people, and particularly Theramenes, spoke against the generals, saying that they ought to render an account of their conduct in not picking up the shipwrecked. For as proof that the generals fastened the responsibility upon no person apart from themselves, Theramenes showed a letter which they had sent to the Senate and to the Assembly, in which they put the blame upon nothing but the storm.,After this the several generals spoke in their own defence (though briefly, for they were not granted the hearing prescribed by the law) and stated what they had done, saying that they themselves undertook to sail against the enemy and that they assigned the duty of recovering the shipwrecked to certain of the captains who were competent men and had been generals in the past,—Theramenes, Thrasybulus, and others of that sort;,and if they had to blame any, they could blame no one else in the matter of the recovery except these men, to whom the duty was assigned. And we shall not, they added, just because they accuse us, falsely say that they were to blame, but rather that it was the violence of the storm which prevented the recovery.,They offered as witnesses to the truth of these statements the pilots and many others among their ship-companions. With such arguments they were on the point of persuading the Assembly, and many of the citizens rose and wanted to give bail for them; it was decided, however, that the matter should be postponed to another meeting of the Assembly (for 406 B.C. by that time it was late in the day and they could not have distinguished the hands in the voting), and that the Senate should draft and bring in a proposal Athenian procedure required in general that a matter should first be considered by the Senate, whose προβούλευμα , or preliminary resolution, was then referred to the Assembly for final action. regarding the manner in which the men should be tried.,After this the Apaturia A family festival, at which the members of each Athenian clan gathered together. was celebrated, at which fathers and kinsmen meet together. Accordingly Theramenes and his supporters arranged at this festival with a large number of people, who were clad in mourning garments and had their hair close shaven, to attend the meeting of the Assembly, pretending that they were kinsmen of those who had perished, and they bribed Callixeinus to accuse the generals in the Senate.,Then they called an Assembly, at which the Senate brought in its proposal, which Callixeinus had drafted in the following terms: Resolved, that since the Athenians have heard in the previous meeting of the Assembly both the accusers who brought charges against the generals and the generals speaking in their own defence, they do now one and all cast their votes by tribes; and that two urns be set at the voting-place of each tribe; and that in each tribe a herald proclaim that whoever adjudges the generals guilty, for not picking up the men who won the victory in the naval battle, shall cast his vote in the first urn, and whoever adjudges them not guilty, shall cast his vote in the second;,and if they be adjudged guilty, that they be punished with death and handed over to the Eleven, A Board which had charge of condemned prisoners and of the execution of the death sentence. and that their property be confiscated and the tenth thereof belong to the goddess. Athena, the state deity, into whose treasury a tenth part of the revenue derived from confiscations was regularly paid.,And there came before the 406 B.C. Assembly a man who said that he had been saved by floating upon a meal-tub, and that those who were perishing charged him to report to the people, if he were saved, that the generals did not pick up the men who had proved themselves most brave in the service of their country.,Now Euryptolemus, the son of Peisianax, and some others served a summons upon Callixeinus, alleging that he had made an unconstitutional proposal. And some of the people applauded this act, but the greater number cried out that it was monstrous if the people were to be prevented from doing whatever they wished.,Indeed, when Lyciscus thereupon moved that these men also should be judged by the very same vote as the generals, unless they withdrew the summons, the mob broke out again with shouts of approval, and they were compelled to withdraw the summonses.,Furthermore, when some of the Prytanes An executive committee of the Senate, who presided over the meetings of both Senate and Assembly. refused to put the question to the vote in violation of the law, Callixeinus again mounted the platform i.e. the βῆμα . and urged the same charge against them; and the crowd cried out to summon to court those who refused.,Then the Prytanes, stricken with fear, agreed to put the question,—all of them except Socrates, On Socrates’ conduct at this time cp. Plato, Apol. 32B and Xen. Mem. I. i. 18. the son of Sophroniscus; and he said that in no case would he act except in accordance with the law.,After this Euryptolemus mounted the platform and spoke as follows in defence of the generals: I have come to the platform, men of Athens, partly to accuse Pericles, though he is my kinsman and intimate, and Diomedon, who is my friend, partly 406 B.C. to speak in their defence, and partly to advise the measures which seem to me to be best for the state as a whole.,I accuse them, because they persuaded their colleagues to change their purpose when they wanted to send a letter to the Senate and to you, in which they stated that they assigned to Theramenes and Thrasybulus, with forty-seven triremes, the duty of picking up the shipwrecked, and that they failed to perform this duty.,Such being the case, are these generals to share the blame now with Theramenes and Thrasybulus, although it was those alone who blundered, and are they now, in return for the humanity they showed then, to be put in hazard of their lives through the machinations of those men and certain others?,No! at least not if you take my advice and follow the just and righteous course, the course which will best enable you to learn the truth and to avoid finding out hereafter, to your sorrow, that it is you yourselves who have sinned most grievously, not only against the gods, but against yourselves. The advice I give you is such that, it you follow it, you cannot be deceived either by me or by anyone else, and that with full knowledge you will punish the guilty with whatever punishment you may desire, either all of them together or each one separately, namely, by first granting them at least one day, if not more, to speak in their own defence, and by putting your trust, not so much in others, but in yourselves.,Now you all know, men of Athens, that the decree of Cannonus is exceedingly severe: it provides that if anyone shall wrong the people of Athens, he shall plead his case in fetters before the people, and if he be adjudged guilty, he shall be put to death by being cast into 406 B.C. the pit, and his property shall be confiscated and the tenth part thereof shall belong to the goddess.,Under this decree I urge you to try the generals, and, by Zeus, if it so please you, Pericles, my kinsman, first of them all; for it would be base for me to think more of him than of the general interests of the state.,Or if you do not wish to do this, try them under the following law, which applies to temple-robbers and traitors: namely, if anyone shall be a traitor to the state or shall steal sacred property, he shall be tried before a court, and if he be convicted, he shall not be buried in Attica, and his property shall be confiscated.,By whichever of these laws you choose, men of Athens, let the men be tried, each one separately, It was a general principle of Athenian law—perhaps specifically stated in the decree of Cannonus (see above)—that each accused person had the right to a separate trial. and let the day be divided into three parts, one wherein you shall gather and vote as to whether you judge them guilty or not, another wherein the accusers shall present their case, and another wherein the accused shall make their defence.,If this is done, the guilty will incur the severest punishment, and the guiltless will be set free by you, men of Athens, and will not be put to death unjustly.,As for yourselves, you will be granting a trial in accordance with the law and standing true to religion and your oaths, and you will not be fighting on the side of the Lacedaemonians by putting to death the men who captured seventy ships from them and defeated them,—by putting to death these men, I say, without a trial, in violation of the law.,What is it, pray, that you fear, that you are in such 406 B.C. excessive haste? Do you fear lest you will lose the right to put to death and set free anyone you please if you proceed in accordance with the law, but think that you will retain this right if you proceed in violation of the law, by the method which Callixeinus persuaded the Senate to report to the people, that is, by a single vote?,Yes, but you might possibly be putting to death some one who is really innocent; and repentance afterwards—ah, remember how painful and unavailing it always is, and especially when one’s error has brought about a man’s death.,You would do a monstrous thing if, after granting in the past to Aristarchus, In 411 B.C. Aristarchus helped to establish the short-lived oligarchical government of the Four Hundred. the destroyer of the democracy and afterwards the betrayer of Oenoe to your enemies the Thebans, a day in which to defend himself as he pleased, and allowing him all his other rights under the law,—if, I say, you shall now deprive the generals, who have done everything to your satisfaction, and have defeated the enemy, of these same rights.,Let no such act be yours, men of Athens, but guard the laws, which are your own and above all else have made you supremely great, and do not try to do anything without their sanction. And now come back to the actual circumstances under which the mistakes are thought to have been committed by the generals. When, after winning the battle, they sailed in to the shore, Diomedon urged that they should one and all put out to sea in line and pick up the wreckage and the shipwrecked men, while Erasinides proposed that all should sail with the utmost speed against the enemy at Mytilene. But Thrasyllus said that both things 406 B.C. would be accomplished if they should leave some of the ships there and should sail with the rest against the enemy;,and if this plan were decided upon, he advised that each of the generals, who were eight in number, should leave behind three ships from his own division, and that they should also leave the ten ships of the taxiarchs, the ten of the Samians, and the three of the nauarchs. These amount all told to forty-seven ships, four for each one of the lost vessels, which were twelve in number.,Among the captains who were left behind were both Thrasybulus and Theramenes, the man who accused the generals at the former meeting of the Assembly. And with the rest of the ships they planned to sail against the enemy’s fleet. Now what one of these acts did they not do adequately and well? It is but just, therefore, that those, on the one hand, who were detailed to go against the enemy should be held to account for their lack of success in dealing with the enemy, and that those, on the other hand, who were detailed to recover the shipwrecked, in case they did not do what the generals ordered, should be tried for not recovering them.,This much, however, I can say in defence of both parties, that the storm absolutely prevented them from doing any of the things which the generals had planned. And as witnesses to this fact you have those who were saved by mere chance, among whom is one of our generals, who came through safely on a disabled ship, and whom they now bid you judge by the same vote (although at that time he needed to be picked up himself) by which you judge those who did not do what they 406 B.C. were ordered to do.,Do not, then, men of Athens, in the face of your victory and your good fortune, act like men who are beaten and unfortunate, nor, in the face of heaven’s visitation, show yourselves unreasonable by giving a verdict of treachery instead of helplessness, since they found themselves unable on account of the storm to do what they had been ordered to do; nay, it would be far more just for you to honour the victors with garlands than, yielding to the persuasions of wicked men, to punish them with death.,When Euryptolemus had thus spoken, he offered a resolution that the men be tried under the decree of Cannonus, each one separately; whereas the proposal of the Senate was to judge them all by a single vote. The vote being now taken as between these two proposals, they decided at first in favour of the resolution of Euryptolemus; but when Menecles interposed an objection under oath Apparently questioning the legality of Euryptolemus’ proposal. Under the law such an objection should have suspended the consideration of the matter before the Assembly, but in this case it seems to have had no such result. and a second vote was taken, they decided in favour of that of the Senate. After this they condemned the generals who took part in the battle, eight in all; and the six who were in Athens were put to death.,And not long afterwards the Athenians repented, and they voted that complaints A προβολή was a complaint presented to the Assembly, alleging an offence against the state. The Assembly, acting as a grand jury, might then hold the accused for trial before a court. be brought against any who had deceived the people, that they furnish bondsmen men until such time as they should be brought to 406 B.C. trial, and that Callixeinus be included among them. Complaints were brought against four others also, and they were put into confinement by their bondsmen. But when there broke out afterwards a factional disturbance, in the course of which Cleophon A popular leader of the democratic party. was put to death, these men escaped, before being brought to trial; Callixeinus indeed returned, at the time when the Piraeus party returned to the city, i.e., in the restoration which followed the overthrow of the Thirty Tyrants ( Xen. Hell. 2.4.39-43 ). but he was hated by everybody and died of starvation. 2.3.24. Then when Theramenes arrived, Critias arose and spoke as follows: Gentlemen of the Senate, if anyone among you thinks that more people than is fitting are being put to death, let him reflect that where governments are changed these things always take place; and it is inevitable that those who are changing the government here to an oligarchy should have most numerous enemies, both because the state is the most populous of the Greek states and because the commons have been bred up in a condition of freedom for the longest time. 2.3.25. Now we, believing that for men like ourselves and you democracy is a grievous form of government, and convinced that the commons would never become friendly to the Lacedaemonians, our preservers, while the aristocrats would continue ever faithful to them, for these reasons are establishing, with the approval of the Lacedaemonians, the present form of government. 2.3.26. And if we find anyone opposed to the oligarchy, so far as we have the power we put him out of the way; but in particular we consider it to be right that, if any one of our own number is harming this order of things, he should be punished. 2.3.27. Now in fact we find this man Theramenes trying, by what means he can, to destroy both ourselves and you. As proof that this is true you will discover, if you consider the matter, that no one finds more 404 B.C. fault with the present proceedings than Theramenes here, or offers more opposition when we wish to put some demagogue out of the way. Now if he had held these views from the beginning, he was, to be sure, an enemy, but nevertheless he would not justly be deemed a scoundrel. 2.3.28. In fact, however, he was the very man who took the initiative in the policy of establishing a cordial understanding with the Lacedaemonians; he was the very man who began the overthrow of the democracy, and who urged you most to inflict punishment upon those who were first brought before you for trial; but now, when you and we have manifestly become hateful to the democrats, he no longer approves of what is going on,—just so that he may get on the safe side again, and that we may be punished for what has been done. 2.3.29. Therefore he ought to be punished, not merely as an enemy, but also as a traitor both to you and to ourselves. And treason is a far more dreadful thing than war, inasmuch as it is harder to take precaution against the hidden than against the open danger, and a far more hateful thing, inasmuch as men make peace with enemies and become their trustful friends again, but if they catch a man playing the traitor, they never in any case make peace with that man or trust him thereafter.

55. Aristophanes, Lysistrata, 592-593 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 311

56. Euripides, Trojan Women, 10, 100, 1000-1001, 101-109, 11, 110-119, 12, 120-129, 13, 130-137, 14-15, 155, 16, 18-24, 4-9, 914-966, 98, 983-989, 99, 990-999, 17 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 328

17. πέπτωκε Πρίαμος Ζηνὸς ἑρκείου θανών.

17. Groves stand forsaken and temples of the gods run down with blood, and at the altar’s very base, before the god who watched his home, Priam lies dead. While to Achaean ships great store of gold and Phrygian spoils are being conveyed,

57. Aristophanes, Frogs, 1020-1050, 1052-1064, 1051 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327

1051. κώνεια πιεῖν αἰσχυνθείσας διὰ τοὺς σοὺς Βελλεροφόντας. 1051. >

1051. EURIPIDES: And when you talk to us of towering mountains — Lycabettus and of the frowning Parnes — is that teaching us what is good? Why not use human language? AESCHYLUS: Why, miserable man, the expression must always rise to the height of great maxims and of noble thoughts. Thus as the garment of the demi-gods is more magnificent, so also is their language more sublime. I ennobled the stage, while you have degraded it. EURIPIDES: And how so, pray? AESCHYLUS: Firstly you have dressed the kings in rags, so that they might inspire pity. EURIPIDES: Where's the harm? AESCHYLUS: You are the cause why no rich man will now equip the galleys, they dress themselves in tatters, groan and say they are poor. DIONYSUS: Aye, by Demeter! and he wears a tunic of fine wool underneath; and when he has deceived us with his lies, he may be seen turning up on the fish-market. AESCHYLUS: Moreover, you have taught boasting and quibbling; the wrestling schools are deserted and the young fellows have submitted their arses to outrage, in order that they might learn to reel off idle chatter, and the sailors have dared to bandy words with their officers. In my day they only knew how to ask for their ship's-biscuit and to shout "Yo ho! heave ho!" DIONYSUS: ... and to let wind under the nose of the rower below them, to befoul their mate with filth and to steal when they went ashore. Nowadays they argue instead of rowing and the ship can travel as slow as she likes. AESCHYLUS: of what crimes is he not the author? Has he not shown us procurers, women who give birth in sanctuaries, have traffic with their brothers, and say that life is not life. 'Tis thanks to him that our city is full of scribes and buffoons, veritable apes, whose grimaces are incessantly deceiving the people; but there is no one left who knows how to carry a torch, so little is it practised.

58. Aristophanes, The Rich Man, 1014-1015, 247, 1016 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638

59. Euripides, Hippolytus, 1153-1254 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 542

1254. πεύκην: ἐπεί νιν ἐσθλὸν ὄντ' ἐπίσταμαι.

1254. yet will I never believe so monstrous a charge against thy son’s character, no! not though the whole race of womankind should hang itself, or one should fill with writing every pine-tree tablet grown on Ida, sure as I am of his uprightness. Choru

60. Euripides, Children of Heracles, 485 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 311

61. Euripides, Helen, 23-46, 48, 47 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 333

47. πάντων προκρίνας σωφρονέστατον βροτῶν,

47. hid me in a cloud—for Zeus was not neglectful of me—and he set me down here in the house of Proteus, having selected the most self-controlled of all mankind, so that I might keep my bed pure for Menelaos. And so I am here, while my wretched husband

62. Euripides, Bacchae, 1005 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 311

1005. τὸ σοφὸν οὐ φθονῶ·

1005. I do not envy wisdom, but rejoice in hunting it. But other things are great and manifest. Oh, for life to flow towards the good, to be pure and pious day and night, and to honor the gods,

63. Aristophanes, Wasps, 510 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 311

64. Theocritus, Idylls, 1.19, 2.1-2.166, 6.1-6.46, 7.96-7.97, 11.1-11.3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 500, 501, 502, 505, 734

65. Septuagint, Tobit, 3.6, 11.14, 1.14, 4.3, 4.4, 4.13, 3.5, 1.3, 4.8, 4.7, 1.2, 4.10, 4.11, 4.12, 1.1, 1.4, 4.6, 4.9, 3.2, 3.1, 1.18, 1.17, 4.5, 1.13, 1.12, 1.11, 1.10, 1.9, 3.3, 3.4, 4.2, 1.8, 1.5, 11.11, 4.20, 4.19, 4.18, 4.17, 4.16, 4.15, 4.14, 11.12, 1.6, 1.7, 1.16, 11.15, 11.13, 1.15, 6.13, 6.17, 6.16, 6.11, 6.18, 10.5, 11.13b, 6.12, 6.10, 11.16, 1.6b, 1.11b, 2, 2.6, 2.7, 2.8, 2.9, 2.10, 1.14b, 5.14, 5.10, 5.3b, 2.14b, 2.10b, 2.10b-12a, 2.10a, 1.20, 14.15, 14.14, 1, 14, 14.8, 14.7, 14.6, 14.5, 14.4, 14.3, 14.2, 1.3-3.6, 14.9, 14.13, 14.12, 14.11, 14.10, 13.16, 13.13, 12.15, 12.12, 13.12, 13.11, 13.10, 13.7, 13.5, 13.4, 13.3, 13.2, 12.16, 7.7, 7.18, 9.4, 10.3, 10.6, 3.10, 5.5, 2.5, 4.1-14.1, 3, 10.13, 13.14, 3.25, 2.16, 3.24, 5.17, 5.16, 5.13, 5.12, 5.9, 5.8, 5.7, 5.22, 3.17, 5.1-6.1, 5.4, 12.13, 6.2, 7.10, 7.9, 7.1, 6.9, 6.8, 6.7, 6.6, 6.5, 6.4, 6.3, 7.11, 7.12, 12.6b-20a, 8.6, 8.3, 6.1, 5.27, 5.26, 12.6, 2.11, 11.17, 11.18, 4, 12, 11.19, 11.20, 11.21, 14.1, 3.15b, 3.12, 14.11a, 3.15, 3.7, 3.11, 3.14, 3.16, 3.11a, 3.11b, 1.19, 1.21, 1.22, 12.17, 12.18, 12.19, 12.20, 3.13, 12.7b, 12.10, 12.9, 12.8, 12.11, 12.14, 12.7, 4.6a, 12.21, 12.22, 2.12, 2.13, 7, 2.1-3.6, 2.14, 2.15, 2.18, 2.17, 6.14, 3.8, 6.15, 13, 8.5, 3.9, 8.7, 8.8, 13.15, 13.17, 13.18, 13.6, 13.9, 13.8, 8.17, 8.16, 8.15 (4th cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 69, 73, 100, 101, 105, 145, 149

3.6. And now deal with me according to thy pleasure; command my spirit to be taken up, that I may depart and become dust. For it is better for me to die than to live, because I have heard false reproaches, and great is the sorrow within me. Command that I now be released from my distress to go to the eternal abode; do not turn thy face away from me."

66. Aristotle, Poetics, 1449b, 1453a, 1453b, 1460a5-11, 1452a (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 643

67. Lycophron, Alexandra, 930-938, 940-950, 939 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 188

939. ὁ μητρὸς ἐντὸς δελφύος στυγνὴν μάχην

68. Aristotle, Rhetoric, 1370b10-15, 1378a30-1380a5, 1378a30-32, 1378b6-10, 1380b1, 1380b31-34, 1382a, 1382a12-13, 1382b, 1383b, 1385b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 326, 328

69. Polybius, Histories, 21.31.6-21.31.16 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218

70. Anon., Testament of Solomon, 5.7-5.8 (2nd cent. BCE - 2nd cent. CE) Tagged with subjects: •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 100

71. Septuagint, 2 Maccabees, 3.14-3.22, 5.21, 7.1-7.5, 7.7, 7.20, 7.36, 9.1-9.18, 10.25, 14.37-14.46 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 514, 516

3.14. So he set a day and went in to direct the inspection of these funds.There was no little distress throughout the whole city." 3.15. The priests prostrated themselves before the altar in their priestly garments and called toward heaven upon him who had given the law about deposits, that he should keep them safe for those who had deposited them.' 3.16. To see the appearance of the high priest was to be wounded at heart, for his face and the change in his color disclosed the anguish of his soul.' 3.17. For terror and bodily trembling had come over the man, which plainly showed to those who looked at him the pain lodged in his heart.' 3.18. People also hurried out of their houses in crowds to make a general supplication because the holy place was about to be brought into contempt." 3.19. Women, girded with sackcloth under their breasts, thronged the streets. Some of the maidens who were kept indoors ran together to the gates, and some to the walls, while others peered out of the windows.' 3.20. And holding up their hands to heaven, they all made entreaty.' 3.20. And holding up their hands to heaven, they all made entreaty. 21 There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish. 22 While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it, 23 Heliodorus went on with what had been decided. 24 But when he arrived at the treasury with his bodyguard, then and there the Sovereign of spirits and of all authority caused so great a manifestation that all who had been so bold as to accompany him were astounded by the power of God, and became faint with terror. 25 For there appeared to them a magnificently caparisoned horse, with a rider of frightening mien, and it rushed furiously at Heliodorus and struck at him with its front hoofs. Its rider was seen to have armor and weapons of gold. 26 Two young men also appeared to him, remarkably strong, gloriously beautiful and splendidly dressed, who stood on each side of him and scourged him continuously, inflicting many blows on him. 27 When he suddenly fell to the ground and deep darkness came over him, his men took him up and put him on a stretcher 28 and carried him away, this man who had just entered the aforesaid treasury with a great retinue and all his bodyguard but was now unable to help himself; and they recognized clearly the sovereign power of God. 29 While he lay prostrate, speechless because of the divine intervention and deprived of any hope of recovery, 3.21. There was something pitiable in the prostration of the whole populace and the anxiety of the high priest in his great anguish." 3.22. While they were calling upon the Almighty Lord that he would keep what had been entrusted safe and secure for those who had entrusted it,' 5.21. So Antiochus carried off eighteen hundred talents from the temple, and hurried away to Antioch, thinking in his arrogance that he could sail on the land and walk on the sea, because his mind was elated.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh.' 7.1. It happened also that seven brothers and their mother were arrested and were being compelled by the king, under torture with whips and cords, to partake of unlawful swine's flesh. 2 One of them, acting as their spokesman, said, "What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers." 3 The king fell into a rage, and gave orders that pans and caldrons be heated. 4 These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on. 5 When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying, 6 "The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.'" 7 After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, "Will you eat rather than have your body punished limb by limb?" 8 He replied in the language of his fathers, and said to them, "No." Therefore he in turn underwent tortures as the first brother had done. 9 And when he was at his last breath, he said, "You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws." 7.2. One of them, acting as their spokesman, said, 'What do you intend to ask and learn from us? For we are ready to die rather than transgress the laws of our fathers.' 7.3. The king fell into a rage, and gave orders that pans and caldrons be heated.' 7.4. These were heated immediately, and he commanded that the tongue of their spokesman be cut out and that they scalp him and cut off his hands and feet, while the rest of the brothers and the mother looked on.' 7.5. When he was utterly helpless, the king ordered them to take him to the fire, still breathing, and to fry him in a pan. The smoke from the pan spread widely, but the brothers and their mother encouraged one another to die nobly, saying,' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord.' 7.20. The mother was especially admirable and worthy of honorable memory. Though she saw her seven sons perish within a single day, she bore it with good courage because of her hope in the Lord. 21 She encouraged each of them in the language of their fathers. Filled with a noble spirit, she fired her woman's reasoning with a man's courage, and said to them, 22 "I do not know how you came into being in my womb. It was not I who gave you life and breath, nor I who set in order the elements within each of you. 23 Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws." 24 Antiochus felt that he was being treated with contempt, and he was suspicious of her reproachful tone. The youngest brother being still alive, Antiochus not only appealed to him in words, but promised with oaths that he would make him rich and enviable if he would turn from the ways of his fathers, and that he would take him for his friend and entrust him with public affairs. 25 Since the young man would not listen to him at all, the king called the mother to him and urged her to advise the youth to save himself. 26 After much urging on his part, she undertook to persuade her son. 27 But, leaning close to him, she spoke in their native tongue as follows, deriding the cruel tyrant: "My son, have pity on me. I carried you nine months in my womb, and nursed you for three years, and have reared you and brought you up to this point in your life, and have taken care of you. 28 I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being. 29 Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers." 7.36. For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia.' 9.1. About that time, as it happened, Antiochus had retreated in disorder from the region of Persia. 2 For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat. 3 While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy. 4 Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, "When I get there I will make Jerusalem a cemetery of Jews." 5 But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures — 6 and that very justly, for he had tortured the bowels of others with many and strange inflictions. 7 Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body. 8 Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all. 9 And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay. 9.2. For he had entered the city called Persepolis, and attempted to rob the temples and control the city. Therefore the people rushed to the rescue with arms, and Antiochus and his men were defeated, with the result that Antiochus was put to flight by the inhabitants and beat a shameful retreat.' 9.3. While he was in Ecbatana, news came to him of what had happened to Nicanor and the forces of Timothy.' 9.4. Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.' 9.5. But the all-seeing Lord, the God of Israel, struck him an incurable and unseen blow. As soon as he ceased speaking he was seized with a pain in his bowels for which there was no relief and with sharp internal tortures --' 9.6. and that very justly, for he had tortured the bowels of others with many and strange inflictions.' 9.7. Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.' 9.8. Thus he who had just been thinking that he could command the waves of the sea, in his superhuman arrogance, and imagining that he could weigh the high mountains in a balance, was brought down to earth and carried in a litter, making the power of God manifest to all.' 9.9. And so the ungodly man's body swarmed with worms, and while he was still living in anguish and pain, his flesh rotted away, and because of his stench the whole army felt revulsion at his decay.' 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven." 9.10. Because of his intolerable stench no one was able to carry the man who a little while before had thought that he could touch the stars of heaven. 11 Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment. 12 And when he could not endure his own stench, he uttered these words: "It is right to be subject to God, and no mortal should think that he is equal to God." 13 Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating 14 that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free; 15 and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens; 16 and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues; 17 and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God. 18 But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content: 19 "To his worthy Jewish citizens, Antiochus their king and general sends hearty greetings and good wishes for their health and prosperity. 9.11. Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.' 9.12. And when he could not endure his own stench, he uttered these words: 'It is right to be subject to God, and no mortal should think that he is equal to God.' 9.13. Then the abominable fellow made a vow to the Lord, who would no longer have mercy on him, stating' 9.14. that the holy city, which he was hastening to level to the ground and to make a cemetery, he was now declaring to be free;' 9.15. and the Jews, whom he had not considered worth burying but had planned to throw out with their children to the beasts, for the birds to pick, he would make, all of them, equal to citizens of Athens;' 9.16. and the holy sanctuary, which he had formerly plundered, he would adorn with the finest offerings; and the holy vessels he would give back, all of them, many times over; and the expenses incurred for the sacrifices he would provide from his own revenues;' 9.17. and in addition to all this he also would become a Jew and would visit every inhabited place to proclaim the power of God." 9.18. But when his sufferings did not in any way abate, for the judgment of God had justly come upon him, he gave up all hope for himself and wrote to the Jews the following letter, in the form of a supplication. This was its content:' 10.25. As he drew near, Maccabeus and his men sprinkled dust upon their heads and girded their loins with sackcloth, in supplication to God.' 14.37. A certain Razis, one of the elders of Jerusalem, was denounced to Nicanor as a man who loved his fellow citizens and was very well thought of and for his good will was called father of the Jews.' 14.38. For in former times, when there was no mingling with the Gentiles, he had been accused of Judaism, and for Judaism he had with all zeal risked body and life.' 14.39. Nicanor, wishing to exhibit the enmity which he had for the Jews, sent more than five hundred soldiers to arrest him;' 14.40. for he thought that by arresting him he would do them an injury." 14.40. for he thought that by arresting him he would do them an injury. 41 When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword, 42 preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth. 43 But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd. 44 But as they quickly drew back, a space opened and he fell in the middle of the empty space. 45 Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock, 46 with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death. 14.41. When the troops were about to capture the tower and were forcing the door of the courtyard, they ordered that fire be brought and the doors burned. Being surrounded, Razis fell upon his own sword,' 14.42. preferring to die nobly rather than to fall into the hands of sinners and suffer outrages unworthy of his noble birth." 14.43. But in the heat of the struggle he did not hit exactly, and the crowd was now rushing in through the doors. He bravely ran up on the wall, and manfully threw himself down into the crowd.' 14.44. But as they quickly drew back, a space opened and he fell in the middle of the empty space.' 14.45. Still alive and aflame with anger, he rose, and though his blood gushed forth and his wounds were severe he ran through the crowd; and standing upon a steep rock,' 14.46. with his blood now completely drained from him, he tore out his entrails, took them with both hands and hurled them at the crowd, calling upon the Lord of life and spirit to give them back to him again. This was the manner of his death.'

72. Septuagint, 4 Maccabees, 14.11-17.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 687

73. Hebrew Bible, Daniel, 12.1 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃

12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book.

74. Ovid, Epistulae (Heroides), 3.105 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 571

75. Ovid, Metamorphoses, 8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pain, suffering, job Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 98

8. Now Lucifer unveiled the glorious day,,and as the session of the night dissolved,,the cool east wind declined, and vapors wreathed,the moistened valleys. Veering to the south,the welcome wind gave passage to the sons,of Aeacus, and wafted Cephalus,on his returning way, propitious; where,before the wonted hour, they entered port.,was laying waste the land of Megara .,He gathered a great army round the walls,built by Alcathous, where reigned in splendor,King Nisus—mighty and renowned in war—,upon the center of whose hoary head,a lock of purple hair was growing.—Its,proved virtue gave protection to his throne.,and still the changing fortune of the war,was in suspense; so, Victory day by day,between them hovered on uncertain wings.,on tuneful walls; where once Apollo laid,his golden harp; and in the throbbing stone,the sounds remained. And there, in times of peace,the daughter of king Nisus loved to mount,the walls and strike the sounding stone with pebbles:,o, when the war began, she often viewed,the dreadful contest from that height;,until, so long the hostile camp remained,,he had become acquainted with the names,,and knew the habits, horses and the arms,of many a chief, and could discern the signs,of their Cydonean quivers.,the features of King Minos were engraved,upon the tablets of her mind. And when,he wore his helmet, crested with gay plumes,,he deemed it glorious; when he held his shield,hining with gold, no other seemed so grand;,and when he poised to hurl the tough spear home,,he praised his skill and strength; and when he bent,his curving bow with arrow on the cord,,he pictured him as Phoebus taking aim,—,but when, arrayed in purple, and upon,the back of his white war horse, proudly decked,with richly broidered housings, he reined in,the nervous steed, and took his helmet off,,howing his fearless features, then the maid,,daughter of Nisus, could control herself,no longer; and a frenzy seized her mind.,and blessed were the reins within his hand.,a tender virgin, through the hostile ranks,,or cast her body from the topmost towers,into the Gnossian camp. She had a wild,desire to open to the enemy,the heavy brass-bound gates, or anything,that Minos could desire.,beholding the white tents, she cried, “Alas!,Should I rejoice or grieve to see this war?,I grieve that Minos is the enemy,of her who loves him; but unless the war,had brought him, how could he be known to me?,But should he take me for a hostage? That,might end the war—a pledge of peace, he might,keep me for his companion.,of mankind! she who bore you must have been,as beautiful as you are; ample cause,for Jove to lose his heart.,If moving upon wings through yielding air,,I could alight within the hostile camp,in front of Minos, and declare to him,my name and passion!,what dowry he could wish, and would provide,whatever he might ask, except alone,the city of my father. Perish all,my secret hopes before one act of mine,hould offer treason to accomplish it.,And yet, the kindness of a conqueror,has often proved a blessing, manifest,to those who were defeated. Certainly,the war he carries on is justified,by his slain son.,thrice strengthened in his cause. Undoubtedly,we shall be conquered, and, if such a fate,awaits our city, why should he by force,instead of my consuming love, prevail,to open the strong gates? Without delay,and dreadful slaughter, it is best for him,to conquer and decide this savage war.,hould any warrior hurl his cruel spear,and pierce you by mischance, for surely none,can be so hardened to transfix your breast,with purpose known.”,to open for his army the great gates.,Only the thought of it, has filled her soul;,he is determined to deliver up,her country as a dowry with herself,,and so decide the war! But what avails,this idle talk.,my father keeps the keys, and he alone,is my obstruction, and the innocent,account of my despair. Would to the Gods,I had no father! Is not man the God,of his own fortune, though his idle prayers,avail not to compel his destiny?,which now inflame me, would not hesitate,,but with a fierce abandon would destroy,whatever checked her passion. Who is there,with love to equal mine? I dare to go,through flames and swords; but swords and flames,are not now needed, for I only need,my royal father's lock of purple hair.,More precious than fine gold, it has a power,to give my heart all that it may desire.”,came on, and she grew bolder in the dark.,And now it is the late and silent hour,when slumber takes possession of the breast.,Outwearied with the cares of busy day;,then as her father slept, with stealthy tread,he entered his abode, and there despoiled,,and clipped his fatal lock of purple hair.,of crime degenerate, she at once went forth,a gate unguarded, and with shameless haste,ped through the hostile army to the tent,of Minos, whom, astonished, she addressed:,The daughter of King Nisus, I am called,the maiden Scylla. Unto you I come,and offer up a power that will prevail,against my country, and I stipulate,no recompense except yourself. Take then,this purple hair, a token of my love.—,Deem it not lightly as a lock of hair,held idly forth to you; it is in truth,my father's life.” And as she spoke,he held out in her guilty hand the prize,,and begged him to accept it with her love.,Minos refused, and said, “O execrable thing!,Despised abomination of our time!,May all the Gods forever banish you,from their wide universe, and may the earth,and the deep ocean be denied to you!,So great a monster shall not be allowed,to desecrate the sacred Isle of Crete ,,where Jupiter was born.” So Minos spoke.,(so aided by the damsel's wicked deed),and as a just and mighty king imposed,his own conditions on the vanquished land.,the hawsers were let loose, and the long oars,quickly propelled his brazen-pointed ships.—,observed them sailing on the mighty deep,,he called with vain entreaties; but at last,,aware the prince ignored her and refused,to recompense her wickedness, enraged,,and raving, she held up her impious hands,,her long hair streaming on the wind, — and said:,the author of your glory. Oh, wretch! wretch,to whom I offered up my native land,,and sacrificed my father! Where have you,now flown, ungrateful man whose victory,is both my crime and virtue? And the gift,presented to you, and my passion,,have these not moved you? All my love and hope,in you alone!,hall I return to my defeated land?,If never ruined it would shut its walls,against me.—Shall I seek my father's face,whom I delivered to all-conquering arms?,My fellow-citizens despise my name;,my friends and neighbors hate me; I have shut,the world against me, only in the hope,that Crete would surely welcome me;—and now,,he has forbidden me.,I am requited by this thankless wretch!,Europa could not be your mother! Spawn,of cruel Syrtis! Savage cub of fierce,Armenian tigress;—or Charybdis, tossed,by the wild South-wind begot you! Can you be,the son of Jupiter ? Your mother was,not ever tricked by the false semblance,of a bull. All that story of your birth,is false! You are the offspring of a bull,as fierce as you are!,upon me, O my father Nisus, let,the ruined city I betrayed rejoice,at my misfortunes—richly merited—,destroy me, you whom I have ruined;—I,hould perish for my crimes! But why should you,,who conquered by my crime, abandon me?,The treason to my father and my land,becomes an act of kindness in your cause.,who hid in wood deceived the raging bull,,and bore to him the infamy of Crete .,I do not wonder that Pasiphae,preferred the bull to you, more savage than,the wildest beast. Alas, alas for me!,Or do the same winds waft away my words,that blow upon your ships, ungrateful man?—,Ah, wretched that I am, he takes delight,in hastening from me. The deep waves resound,as smitten by the oars, his ship departs;,and I am lost and even my native land,is fading from his sight.,you shall not prosper in your cruelty,,and you shall not forget my sacrifice;,in spite of everything I follow you!,I'll grasp the curving stern of your swift ship,,and I will follow through unending seas.”,and followed the receding ships—for strength,from passion came to her. And soon she clung,unwelcome, to the sailing Gnossian ship.,and now he hovered over the salt deep,,a hawk with tawny wings. So when he saw,his daughter clinging to the hostile ship,he would have torn her with his rending beak;—,he darted towards her through the yielding air.,In terror she let go, but as she fell,the light air held her from the ocean spray;,her feather-weight supported by the breeze;,he spread her wings, and changed into a bird.,They called her “Ciris” when she cut the wind,,and “Ciris”—cut-the-lock—remains her name.,King Minos, when he reached the land of Crete,and left his ships, remembered he had made,a vow to Jupiter , and offered up,a hundred bulls.—The splendid spoils of war,adorned his palace.—,reproach of Crete had grown, till it exposed,the double-natured shame. So, Minos, moved,to cover his disgrace, resolved to hide,the monster in a prison, and he built,with intricate design, by Daedalus,contrived, an architect of wonderful,ability, and famous. This he planned,of mazey wanderings that deceived the eyes,,and labyrinthic passages involved.,o sports the clear Maeander , in the fields,of Phrygia winding doubtful; back and forth,it meets itself, until the wandering stream,fatigued, impedes its wearied waters' flow;,from source to sea, from sea to source involved.,So Daedalus contrived innumerous paths,,and windings vague, so intricate that he,,the architect, hardly could retrace his steps.,and there devoured Athenian victims sent,three seasons, nine years each, till Theseus, son,of Aegeus, slew him and retraced his way,,finding the path by Ariadne's thread.,together with the loving maid, and sailed,for Dia Isle of Naxos , where he left,the maid forlorn, abandoned. Her, in time,,lamenting and deserted, Bacchus found,and for his love immortalized her name.,that rested on her brows. Through the soft air,it whirled, while all the sparkling jewels changed,to flashing fires, assuming in the sky,between the Serpent-holder and the Kneeler,the well-known shape of Ariadne's Crown.,But Daedalus abhorred the Isle of Crete —,and his long exile on that sea-girt shore,,increased the love of his own native place.,“Though Minos blocks escape by sea and land.”,He said, “The unconfined skies remain,though Minos may be lord of all the world,his sceptre is not regt of the air,,and by that untried way is our escape.”,and nature unrevealed. He fashioned quills,and feathers in due order — deftly formed,from small to large, as any rustic pipe,prom straws unequal slants. He bound with thread,the middle feathers, and the lower fixed,with pliant wax; till so, in gentle curves,arranged, he bent them to the shape of birds.,with smiling countece and unaware,of danger to himself, perchance would chase,the feathers, ruffled by the shifting breeze,,or soften with his thumb the yellow wax,,and by his playfulness retard the work,his anxious father planned.,the father finished it, he poised himself,,and lightly floating in the winnowed air,waved his great feathered wings with bird-like ease.,And, likewise he had fashioned for his son,uch wings; before they ventured in the air,he said, “My son, I caution you to keep,the middle way, for if your pinions dip,too low the waters may impede your flight;,and if they soar too high the sun may scorch them.,Fly midway. Gaze not at the boundless sky,,far Ursa Major and Bootes next.,Nor on Orion with his flashing brand,,but follow my safe guidance.”,he fitted on his son the plumed wings,with trembling hands, while down his withered cheeks,the tears were falling. Then he gave his son,a last kiss, and upon his gliding wings,assumed a careful lead solicitous.,As when the bird leads forth her tender young,,from high-swung nest to try the yielding air;,o he prevailed on willing Icarus;,encouraged and instructed him in a]l,the fatal art; and as he waved his wings,looked backward on his son.,the fisherman while casting his long rod,,or the tired shepherd leaning on his crook,,or the rough plowman as he raised his eyes,,astonished might observe them on the wing,,and worship them as Gods.,they passed by Samos , Juno's sacred isle;,Delos and Paros too, were left behind;,and on the right Lebinthus and Calymne,,fruitful in honey. Proud of his success,,the foolish Icarus forsook his guide,,and, bold in vanity, began to soar,,rising upon his wings to touch the skies;,but as he neared the scorching sun, its heat,oftened the fragrant wax that held his plumes;,and heat increasing melted the soft wax—,he waved his naked arms instead of wings,,with no more feathers to sustain his flight.,And as he called upon his father's name,his voice was smothered in the dark blue sea,,now called Icarian from the dead boy's name.,“Where are you, Icarus?” and “Where are you?,In what place shall I seek you, Icarus?”,He called again; and then he saw the wings,of his dear Icarus, floating on the waves;,and he began to rail and curse his art.,now called Icaria , and at once prepared,to bury the unfortunate remains;,but while he labored a pert partridge near,,observed him from the covert of an oak,,and whistled his unnatural delight.,the first one of its kind. 'Twas never seen,before the sister of Daedalus had brought,him Perdix, her dear son, to be his pupil.,And as the years went by the gifted youth,began to rival his instructor's art.,and with it as a model made a saw,,with sharp teeth fashioned from a strip of iron.,And he was first to make two arms of iron,,mooth hinged upon the center, so that one,would make a pivot while the other, turned,,described a circle. Wherefore Daedalus,enraged and envious, sought to slay the youth,and cast him headlong from Minerva's fane,—,then spread the rumor of an accident.,aving the pupil changed him to a bird,,and in the middle of the air he flew,on feathered wings; and so his active mind—,and vigor of his genius were absorbed,into his wings and feet; although the name,of Perdix was retained.,in shaded places by the leafy trees,its nested eggs among the bush's twigs;,nor does it seek to rise in lofty flight,,for it is mindful of its former fall.,Wearied with travel Daedalus arrived,at Sicily ,—where Cocalus was king;,and when the wandering Daedalus implored,the monarch's kind protection from his foe,,he gathered a great army for his guest,,and gained renown from an applauding world.,Now after Theseus had destroyed in Crete,the dreadful monster, Athens then had ceased,to pay her mournful tribute; and with wreaths,her people decked the temples of the Gods;,and they invoked Minerva, Jupiter ,,and many other Gods whom they adored,,with sacrifice and precious offerings,,and jars of Frankincense.,had spread reports of Theseus through the land;,and all the peoples of Achaia , from that day,,when danger threatened would entreat his aid.,So it befell, the land of Calydon,,through Meleager and her native hero,,implored the valiant Theseus to destroy,a raging boar, the ravage of her realm.,to wreak her vengeance; and they say the cause,was this:—The nation had a fruitful year,,for which the good king Oeneus had decreed,that all should offer the first fruits of corn,to Ceres—and to Bacchus wine of grapes—,and oil of olives to the golden haired,Minerva. Thus, the Gods were all adored,,beginning with the lowest to the highest,,except alone Diana, and of all the Gods,her altars only were neglected. No,frankincense unto her was given! Neglect,enrages even Deities.,to suffer this indignity?” she cried,,“Though I am thus dishonored, I will not,be unrevenged!” And so the boar was sent,to ravage the fair land of Calydon.,as bulls now feeding on the green Epirus ,,and larger than the bulls of Sicily .,A dreadful boar.—His burning, bloodshot eyes,eemed coals of living fire, and his rough neck,was knotted with stiff muscles, and thick-set,with bristles like sharp spikes. A seething froth,dripped on his shoulders, and his tusks,were like the spoils of Ind. Discordant roars,reverberated from his hideous jaws;,and lightning—belched forth from his horrid throat—,corched the green fields. He trampled the green corn,and doomed the farmer to lament his crops,,in vain the threshing-floor has been prepared,,in vain the barns await the promised yield.,Long branches of the vine and heavy grapes,are scattered in confusion, and the fruits,and branches of the olive tree, whose leaves,hould never wither, are cast on the ground.,which neither dogs nor shepherd could protect;,and the brave bulls could not defend their herds.,The people fled in all directions from the fields,,for safety to the cities. Terror reigned.,There seemed no remedy to save the land,,till Meleager chose a band of youths,,united for the glory of great deeds.,Castor and Pollux, twins of Tyndarus;,one famous for his skill in horsemanship,,the other for his boxing. Jason, too, was there,,the glorious builder of the world's first ship,,and Theseus with his friend Perithous,,and Toxeus and Plexippus, fated sons,of Thestius, and the son of Aphareus,,Lynkeus with his fleet-foot brother Idas,and Caeneus, first a woman then a man,the brave Leucippus and the argonaut,Acastus, swift of dart; and warlike Dryas,,Hippothous and Phoenix, not then blind,,the son of King Amyntor, and the twain,who sprung from Actor, Phyleus thither brought,from Elis ; Telamon was one of them,and even Peleus, father of the great,Achilles; and the son of Pheres joined,,and Iolas, the swift Eurytion,,Echion fleet of foot, Narycian Lelex—,and Panopeus, and Hyleus and Hippasus,,and Nestor (youthful then), and the four sons,Hippocoon from eld Amyclae sent,,the father-in-law of queen Penelope,,Ancaeus of Arcadia , and the wise,oothsayer Mopsus, and the prophet, son,of Oeclus, victim of a traitor-wife.—,of Mount Lycaeus, glory of her sex;,a polished buckle fastened her attire;,her lustrous hair was fashioned in a knot;,her weapons rattled in an ivory case,,wung from her white left shoulder, and she held,a bow in her left hand. Her face appeared,as maidenly for boy, or boyish for girl.,longed for her beauty, though some god forbade.,The fires of love flamed in him; and he said,,“Happy the husband who shall win this girl!”,Neither the time nor his own modesty,permitted him to say another word.,But now the dreadful contest with the boar,engaged this hero's energy and thought.,lopes from a plain and shadows the wide fields,,and there this band of valiant heroes went—,eager to slay the dreaded enemy,,ome spread the nets and some let loose the dogs,,ome traced the wide spoor of the monster's hoofs.,that gather from the rain, discharge themselves;,and there the bending willow, the smooth sedge,,the marsh-rush, ozier and tall tangled reed,in wild profusion cover up the marsh.,Aroused from this retreat the startled boar,,as quick as lightning from the clashing clouds,crashed all the trees that cumbered his mad way.—,and brandished their keen weapons; but the boar,rushed onward through the yelping dogs,,and scattered them with deadly sidelong stroke.,but slanting in its course it only glanced,a nearby maple tree, and next the spear,of long-remembered Jason cut the air;,o swiftly hurled it seemed it might transfix,the boar's back, but with over-force it sped,beyond the monster. Poising first his dart,,the son of Ampyx, as he cast it, he,implored Apollo, “Grant my prayer if I,have truly worshiped you, harken to me,as always I adore you! Let my spear,unerring strike its aim.” Apollo heard,,and guided the swift spear, but as it sped,Diana struck the iron head from the shaft,,and the blunt wood fell harmless from his hide.,as the bright lightning's flash his red eyes flamed;,his breath was hot as fire. As when a stone,is aimed at walls or strong towers, which protect,encompassed armies,—launched by the taut rope,it strikes with dreaded impact; so the boar,with fatal onset rushed among this band,of noble lads, and stretched upon the ground,Eupalamon and Pelagon whose guard,was on the right; and their companions bore,their bodies from the field.,the brave son of Hippocoon received,a deadly wound—while turning to escape,,the sinew of his thigh was cut and failed,to bear his tottering steps.—,And Nestor might,have perished then, so long before he fought,the heroes of old Troy , but ever wise,,he vaulted on his long lance from the ground,into the branches of a sheltering tree;,where in a safe position, he could look,down on his baffled foe. The raging boar,whetted his gleaming tushes on an oak.,of mighty Hippasus. Observed of all,,and mounted on their horses—whiter than,the northern snow—the twins (long afterward,transformed to constellations) sallied forth,,and brandishing their lances, poised in air,,determined to destroy the bristling boar.,It thwarted their design by hiding in,a thicket intricate; where neither steed,nor lance could penetrate. But Telamon,pursued undaunted, and in haste tripped up,by tangled roots, fell headlong.—Peleus stooped,to rescue him.,the virgin, Atalanta, took her bow,and fitting a sharp arrow to the notch,,twanged the tight cord. The feathered shaft,quivered beneath the monster's ear, the red blood,tained his hard bristles.,rejoiced the maid, but not more gladly than,the hero Meleager. He it was,who first observed the blood, and pointed out,the stain to his companions as he cried,,“Give honor to the courage of a maid!”,Unwilling to be worsted by a maid,,the rushing heroes raised a mighty cry,and as they shouted in excitement, hurled,their weapons in confusion; and so great,the multitude their actions interfered.,and rushing madly to his fate, exclaimed,,“Witness it! See the weapons of a man,excel a woman's! Ho, make way for my,achievement! Let Diana shield the brute!,Despite her utmost effort my right hand,hall slaughter him!” So mighty in his boast,he puffed himself; and, lifting with both hands,his double-edged axe, he stood erect,,on tiptoe fiercely bold. The savage boar,caught him, and ripped his tushes through his groin,,a spot where death is sure.—Ancaeus fell;,and his torn entrails and his crimson blood,tained the fair verdure of the spot with death.,against the monster, shaking his long lance,with nervous vigor in his strong right hand;,but Theseus, standing at a distance called:,“Beware! beware, O, dearest of my friends;,be valiant at a distance, or the fate,of rashly-bold Ancaeus may be yours!”,his brazen-pointed lance of corner wood;,with aim so true it seemed the great boar's death,was certain, but an evergreen oak branch,hielded the beast.—Then Jason hurled his dart,,which turned by chance, transfixed a luckless dog,and pinned him yelping, to the sanguine earth.—,uccess to Meleager; first he threw,a spear that missed and quivered in the ground;,but next he hurled a spear with certain aim.,It pierced the middle of the monster's back;,and rushing in upon the dreaded beast,,while raging it was whirling round and round,,the fearless prince provoked to greater rage,the wounded adversary. Bloody froth,dripped down his champing jaws—his purple blood,poured from a rankling wound. Without delay,the mighty Meleager plunged a spear,deep in the monster's shoulder. All his friends,raised a glad shout, and gathering round him, tried,to grasp his hand.—With wonder they beheld,the monster's bulk stretched out upon the plain;,and fearful still to touch him, they began,to stain their weapons in his spouting blood.,his conquering foot upon the monster's head,and said, “O Atalanta, glorious maid,,of Nonacris, to you is yielded spoil,,my lawful right, and I rejoice to share,the merit of this glorious victory.”,covered with horrid bristles, and the head,frightful with gory tusks: and she rejoiced,in Meleager and his royal gift.,to murmur; and the sons of Thestius,levelled their pointed spears, and shouted out;,“Give up the prize! Let not the confidence,of your great beauty be a snare to you!,A woman should not interfering filch,the manly honors of a mighty hunt!,Aside! and let your witless lover yield!”,So threatened they and took from her the prize;,and forcibly despoiled him of his rights.,rowed with resentment, shouted out. “What! Ho!,You spoilers of this honor that is ours,,brave deeds are different far from craven threats!”,And with his cruel sword he pierced the breast,of rash Plexippus, taken unawares,,and while his brother, Toxeus, struck with fear,,tood hesitating whether to avenge,or run to safety, Meleager plunged,the hot sword, smoking with a brother's blood,,in his breast also. And so perished they.,Ere this, Althaea, mother of the prince,,and sister of the slaughtered twain,—because,her son had killed the boar, made haste to bear,rich offerings to the temples of the Gods;,but when she saw her slaughtered brothers borne,in sad procession, she began to shriek,,and filled the city with her wild lament.,Unwilling to abide her festal robes,he dressed in sable.—When she was informed,her own son Meleager was the cause,,he banished grief and lamentations,—,thirsting for vengeance.,how, when she lay in childbirth round her stood,the three attendant sisters of his fate.,There was a billet in the room, and this,they took and cast upon the wasting flames,,and as they spun and drew the fatal threads,they softly chanted, “Unto you we give,,O child new-born! only the life of this;,the period of this billet is your life.”,And having spoken so, they vanished in the smoke.,and having quenched it with drawn water, hid,it long and secretly in her own room,,where, thus preserved, it acted as a charm,to save the life of Meleager. This,the mother now brought forth, and fetched a pile,of seasoned tinder ready for the torch.,She lit the torches and the ready pile,,and as the flames leaped up, four times prepared,to cast the fatal billet in the midst;,and four times hesitated to commit,the dreadful deed,—so long the contest veered,between the feelings of a mother's breast,and the fierce vengeance of a sister's rage.,and now the sister's sanguinary rage,glows in her eyes. Her countece contorts,with cruel threats and in bewildered ways,dissolves compassionate: And even when,the heat of anger had dried up her eyes,the conflict of her passion brought new tears.,and blows against a tide of equal force,,the vexed vessel feels repellent powers,,and with unsteady motion sways to both;,o did Althaea hesitate between,the conflict of her passions: when her rage,had cooled, her fury was as fast renewed:,but always the unsatisfied desire,of blood, to ease the disembodied shades,of her slain brothers, seemed to overcome,the mother-instinct; and intensity,of conduct proved the utmost test of love.,before the leaping flames, and said, “Alas,,be this the funeral pyre of my own flesh!”,And as she held in her relentless hand,the destiny of him she loved, and stood,before the flames, in all her wretchedness,he moaned, “You sad Eumenides attend!,Relentless Gods of punishment,—turn, turn,your dreadful vision on these baneful rites!,I am avenging and committing crime!,With death must death be justified and crime,be added unto crime! Let funerals,upon succeeding funerals attend!,a wicked race. Shall happy Oeneus bask,in the great fame of his victorious son,,and Thestius mourn without slaughtered ones?,'Tis better they should both lament the deed!,Witness the act of my affection, shades,of my departed brothers! and accept,my funeral offering, given at a cost,beyond my strength to bear. Ah wretched me!,Distracted is my reason! Pity me,,the yearnings of a stricken mother's heart,withholding me from duty! Aye, although,his punishment be just, my hands refuse,the office of such vengeance. What, shall he,alive, victorious, flushed with his success,,inherit the broad realms of Calydon,,and you, my slaughtered brothers, unavenged,,dissolved in ashes, float upon the air,,unpalpitating phantoms? How can I,endure the thought of it? Oh let the wretch,forever perish, and with him be lost,the hopes of his sad father, in the wreck,of his distracted kingdom. Where are now,the love and feelings of a mother; how,can I forget the bitter pangs endured,while twice times five the slow moon waxed and waned?,by those first fires, and I had suffered it!,Your life was in my power! and now your death,is the result of wrongs which you have done—,take now a just reward for what you did:,return to me the life I gave and saved.,When from the flames I snatched the fatal brand.,Return that gift or take my wretched life,,that I may hasten to my brothers' tomb.,when I for love against my love am forced?,For even as my brothers' wounds appear,in visions dreadful to denounce my son,,the love so nurtured in a mother's breast,breaks down the resolution! Wretched me!,Such vengeance for my brothers overcomes,first at your birth I gave it, and again,the yearning of a mother for her son!,Let not my love denounce my vengeance!,My soul may follow with its love the shade,of him I sacrifice, and following him,my shade and his and yours unite below.”,he threw the fatal billet on the fire,,and as the flames devoured it, a strange groan,was heard to issue from the burning wood,of naught to wreck his hour of victory,,until he feels the flame of burning wood,corching with secret fire his forfeit life.,Yet with a mighty will, disdaining pain,he grieves his bloodless and ignoble death.,He calls Ancaeus happy for the wounds,that caused his death. With sighs and groans he called,his aged father's name, and then the names,of brothers, sisters, and his wife—and last,,they say he called upon his mother's name.,until, as little of the wood remained,—,his pain diminished with the heat's decrease;,and as the flames extinguished, so his life,lowly ascended in the rising air.,was filled with lamentations —young and old,the common people and the nobles mourned;,and all the wailing women tore their hair,his father threw his body on the ground,,and as he covered his white hair and face,with ashy dust, bewailed his aged days.,has punished herself with a ruthless hand;,he pierced her heart with iron. —Oh! if some God,had given a resounding harp, a voice,an hundred-fold more mighty, and a soul,enlarged with genius, I could never tell,the grief of his unhappy sisters.—They,,regardless of all shame, beat on their breasts;,before the body was consumed with fire,,embraced it, and again embracing it,,rained kisses on their loved one and the bier.,And when the flames had burnt his shrinking form,they strained his gathered ashes to their breasts,,and prostrate on the tomb kissed his dear name,,cut only in the stone,—and bathed it with their tears,inflicted on Parthaon's house, now gave,two of the weeping sisters wide-spread wings,,but Gorge and the spouse of Hercules,not so were changed. Latona stretched long wings,upon their arms, transformed their mouths to beaks,,and sent them winging through the lucent air.,And Theseus, meantime, having done great deeds,,was wending towards Tritonian Athen's towers,,but Achelous, swollen with great rains,,opposed his journey and delayed his steps.,beneath my roof, and leave my rapid floods;,for they are wont to bear enormous beams,,and hurl up heavy stones to bar the way,—,mighty with roaring, down the steep ravines.,And I have seen the sheep-folds on my banks,wept down the flood, together with the sheep;,and in the current neither strength availed,the ox for safety, nor swift speed the horse.,When rushed the melting snows from mountain peaks,how many bodies of unwary men,this flood has overwhelmed in whirling waves!,Rest safely then, until my river runs,within its usual bounds—till it contains,its flowing waters in its proper banks.”,good use of both your dwelling and advice.”,And waiting not he entered a rude hut,,of porous pumice and of rough stone built.,The floor was damp and soft with springy moss,,and rows of shells and murex arched the roof.,two thirds of daylight, Theseus and his friends,reclined upon the couches.—On his right,Ixion's son was placed, and on his left,the gray-haired hero Lelex; and others,deemed worthy by the Acarian-god,who was so joyful in his noble guests.,Without delay the barefoot nimble Nymphs,attending to the banquet, rich food brought;,and after all were satisfied with meat,and dainties delicate, the careful Nymphs,removed all traces of the feast, and served,delicious wine in bowls embossed with gems.,and as he pointed with his finger, said,,“Declare to me what name that island bears,,or is it one or more than one I see?”,To which the ready River-God replied:,deceptive in the distance. And that you,may wonder less at what Diana did,,those islands were five Naiads.—Long ago,,ten bullocks for a sacrifice they slew;,and when the joyous festival was given,,ignoring me they bade all other Gods.,Indigt at the slight, I swelled with rage,as great as ever when my banks are full,—,and so redoubled both in rage and flood,,I ravished woods from woods, and fields from fields,,and hurled into the sea the very soil,,together with the Nymphs, who then at last,remembered their neglect. And soon my waves,,united with the ocean streams, cut through,the solid soil, and fashioned from the one,,five islands you may see amid the waves,,which men since then, have called Echinades.,most beautiful of all is far withdrawn;,and this which most delights me, mariners,have Perimela named. She was so fair,that I deprived her of a precious wealth.,And when Hippodamas, her father, knew,,enraged he pushed her, heavy then with child,,forth from a rock into the cruel sea,,where she must perish,—but I rescued her;,and as I bore her on my swimming tide,,I called on Neptune , ruler of the deep,,‘O Trident-wielder, you who are preferred,next to the god most mighty! who by lot,obtained the empire of the flowing deep,,to which all sacred rivers flow and end;,come here, O Neptune , and with gracious will,grant my desire;—I injured her I save;—,but if Hippodamas, her father, when,he knew my love, had been both kind and just,,if he had not been so unnatural,,he would have pitied and forgiven her.,Ah, Neptune , I beseech you, grant your power,may find a place of safety for this Nymph,,abandoned to the deep waves by her sire.,Or if that cannot be, let her whom I,embrace to show my love, let her become,a place of safety.’ Instantly to me,the King of Ocean moved his mighty head,,and all the deep waves quivered in response.,and as she swam I touched her throbbing breast;,and as I felt her bosom, trembling still,,I thought her soft flesh was becoming hard;,for even then, new earth enclosed her form;,and as I prayed to Neptune, earth encased,her floating limbs;—and on her changing form,the heavy soil of that fair island grew.”,And at this point, the River said no more.,This wonderful event astonished all;,but one was there, Ixion's haughty son—,a known despiser of the living Gods—,who, laughing, scorned it as an idle tale.,He made a jest of those who heard, and said,,can such a tale be true? Do you believe,a god there is, in heaven so powerful,,a god to give and take away a form—,transform created shapes?,found no response in those who heard him speak.,Amazed he could so doubt known truth, before,them all, uprose to vindicate the Gods,the hero Lelex, wise in length of days.,“The glory of the living Gods,” he said,,“Is not diminished, nor their power confined,,and whatsoever they decree is done.,the evil of such words:—Upon the hills,of Phrygia I have seen two sacred trees,,a lime-tree and an oak, so closely grown,their branches interlace. A low stone wall,is built around to guard them from all harm.,And that you may not doubt it, I declare,again, I saw the spot, for Pittheus there,had sent me to attend his father's court.,where coots and cormorants delight to haunt;,but it was not so always. Long ago,'Twas visited by mighty Jupiter ,,together with his nimble-witted son,,who first had laid aside his rod and Wings.,they wandered, begging for their food and bed;,and of a thousand houses, all the doors,were bolted and no word of kindness given—,o wicked were the people of that land.,At last, by chance, they stopped at a small house,,whose humble roof was thatched with reeds and straw;—,and here a kind old couple greeted them.,of old Philemon, her devoted man;,they had been married in their early youth,,in that same cottage and had lived in it,,and grown together to a good old age;,contented with their lot because they knew,their poverty, and felt no shame of it;,they had no need of servants; the good pair,were masters of their home and served themselves;,their own commands they easily obeyed.,had reached this cottage, and with bending necks,had entered the low door, the old man bade,them rest their wearied limbs, and set a bench,,on which his good wife, Baucis, threw a cloth;,and then with kindly bustle she stirred up,the glowing embers on the hearth, and then,laid tinder, leaves and bark; and bending down,breathed on them with her ancient breath until,they kindled into flame. Then from the house,he brought a store of faggots and small twigs,,and broken branches, and above them swung,a kettle, not too large for simple folk.,And all this done, she stripped some cabbage leaves,,which her good husband gathered for the meal.,a rusty side of bacon from aloft,,and cut a little portion from the chine;,which had been cherished long. He softened it,in boiling water. All the while they tried,with cheerful conversation to beguile,,o none might notice a brief loss of time.,which quickly with warm water filled, was used,for comfortable washing. And they fixed,,upon a willow couch, a cushion soft,of springy sedge, on which they neatly spread,a well worn cloth preserved so many years;,'Twas only used on rare and festive days;,and even it was coarse and very old,,though not unfit to match a willow couch!,whose skirts were tucked up, moving carefully,,for so she tottered with her many years,,fetched a clean table for the ready meal—,but one leg of the table was too short,,and so she wedged it with a potsherd—so,made firm, she cleanly scoured it with fresh mint.,of chaste Minerva , and the tasty dish,of corner, autumn-picked and pickled; these,were served for relish; and the endive-green,,and radishes surrounding a large pot,of curdled milk; and eggs not overdone,but gently turned in glowing embers—all,erved up in earthen dishes. Then sweet wine,erved up in clay, so costly! all embossed,,and cups of beechwood smoothed with yellow wax.,might yield the heated course.,new wine, but mellow; and a second course:,weet nuts, dried figs and wrinkled dates and plums,,and apples fragrant, in wide baskets heaped;,and, in a wreath of grapes from purple vines,,concealed almost, a glistening honey-comb;,and all these orchard dainties were enhanced,by willing service and congenial smiles.,as often was replenished, though unfilled,,and Baucis and Philemon, full of fear,,as they observed the wine spontaneous well,,increasing when it should diminish, raised,their hands in supplication, and implored,indulgence for their simple home and fare.,And now, persuaded by this strange event,uch visitors were deities unknown,,this aged couple, anxious to bestow,their most esteemed possession, hastily,began to chase the only goose they had—,the faithful guardian of their little home —,which they would kill and offer to the Gods.,But swift of wing, at last it wearied them,,and fled for refuge to the smiling Gods.,At once the deities forbade their zeal,,and said, ‘A righteous punishment shall fall,evere upon this wicked neighborhood;,but by the might of our divinity,,no evil shall befall this humble home;,but you must come, and follow as we climb,the summit of this mountain!’,and leaning on their staves toiled up the steep.,Not farther from the summit than the flight,of one swift arrow from a hunter's how,,they paused to view their little home once more;,and as they turned their eyes, they saw the fields,around their own engulfed in a morass,,although their own remained,—and while they wept,bewailing the sad fate of many friends,,and wondered at the change, they saw their home,,o old and little for their simple need—,put on new splendor, and as it increased,it changed into a temple of the gods.,Where first the frame was fashioned of rude stakes,columns of marble glistened, and the thatch,gleamed golden in the sun, and legends carved,,adorned the doors. And al] the ground shone white,with marble rich, and after this was done,,the Son of Saturn said with gentle voice,,‘Now tell us, good old man and you his wife,,worthy and faithful, what is your desire?’,and then discovered to the listening Gods,their hearts' desire, ‘We pray you let us have,the care of your new temple; and since we,have passed so many years in harmony,,let us depart this life together— Let,the same hour take us both—I would not see,the tomb of my dear wife; and let me not,be destined to be buried by her hands!’,as life was granted they were known to be,the temple's trusted keepers, and when age,had enervated them with many years,,as they were standing, by some chance, before,the sacred steps, and were relating all,these things as they had happened, Baucis saw,Philemon, her old husband, and he, too,,aw Baucis, as their bodies put forth leaves;,and while the tops of trees grew over them,,above their faces, — they spoke each to each;,as long as they could speak they said, ‘Farewell,,farewell, my own’—and while they said farewell;,new leaves and branches covered both at once.,two trees which grew there from a double trunk,,two forms made into one. Old truthful men,,who have no reason to deceive me, told,me truly all that I have told to you,,and I have seen the votive wreaths hung from,the branches of the hallowed double-tree.,And one time, as I hung fresh garlands there,,I said, ‘Those whom the Gods care for are Gods!,And those who worshiped are now worshiped here.’”,He ceased, and this miraculous event,,and he who told it, had astonished them.,But Theseus above all. The hero asked,to hear of other wonders wrought by Gods.,The Calydonian River-God replied,,and leaning on one elbow, said to him:,whose forms once-changed as these, have so remained,,but there are some who take on many shapes,,as you have, Proteus, dweller of the deep—,the deep whose arms embrace the earth. For some,have seen you as a youth, then as a lion,,a furious boar one time, a serpent next,,o dreadful to the touch—and sometimes horns,have made you seem a bull—or now a stone,,or now a tree, or now a slipping stream,,or even—the foe of water—next a fire.”,Now Erysichthon's daughter, Mestra, had,that power of Proteus—she was called the wife,of deft Autolycus.—Her father spurned,the majesty of all the Gods, and gave,no honor to their altars. It is said,he violated with an impious axe,the sacred grove of Ceres , and he cut,her trees with iron. Long-standing in her grove,there grew an ancient oak tree, spread so wide,,alone it seemed a standing forest; and,its trunk and branches held memorials,,as, fillets, tablets, garlands, witnessing,how many prayers the goddess Ceres granted.,And underneath it laughing Dryads loved,to whirl in festal dances, hand in hand,,encircling its enormous trunk, that thrice,five ells might measure; and to such a height,it towered over all the trees around,,as they were higher than the grass beneath.,ordered his slaves to fell the sacred oak,,and as they hesitated, in a rage,the wretch snatched from the hand of one an axe,,and said, “If this should be the only oak,loved by the goddess of this very grove,,or even were the goddess in this tree,,I'll level to the ground its leafy head.”,So boasted he, and while he swung on high,his axe to strike a slanting blow, the oak,beloved of Ceres , uttered a deep groan,and shuddered. Instantly its dark green leaves,turned pale, and all its acorns lost their green,,and even its long branches drooped their arms.,But when his impious hand had struck the trunk,,and cut its bark, red blood poured from the wound,—,as when a weighty sacrificial bull,has fallen at the altar, streaming blood,pouts from his stricken neck. All were amazed.,And one of his attendants boldly tried,to stay his cruel axe, and hindered him;,but Erysichthon, fixing his stern eyes,upon him, said, “Let this, then, be the price,of all your pious worship!” So he turned,the poised axe from the tree, and clove his head,heer from his body, and again began,to chop the hard oak. From the heart of it,these words were uttered; “Covered by the bark,of this oak tree I long have dwelt a Nymph,,beloved of Ceres , and before my death,it has been granted me to prophesy,,that I may die contented. Punishment,for this vile deed stands waiting at your side.”,Much weakened by his countless blows, the tree,,pulled down by straining ropes, gave way at last,and leveled with its weight uncounted trees,that grew around it. Terrified and shocked,,the sister-dryads, grieving for the grove,and what they lost, put on their sable robes,and hastened unto Ceres , whom they prayed,,might rightly punish Erysichthon's crime;—,the lovely goddess granted their request,,and by the gracious movement of her head,he shook the fruitful, cultivated fields,,then heavy with the harvest; and she planned,an unexampled punishment deserved,,and not beyond his miserable crimes—,the grisly bane of famine; but because,it is not in the scope of Destiny,,that two such deities should ever meet,as Ceres and gaunt Famine,—calling forth,from mountain-wilds a rustic Oread,,the goddess Ceres, said to her, “There is,an ice-bound wilderness of barren soil,in utmost Scythia , desolate and bare,of trees and corn, where Torpid-Frost, White-Death,and Palsy and Gaunt-Famine, hold their haunts;,go there now, and command that Famine flit,from there; and let her gnawing-essence pierce,the entrails of this sacrilegious wretch,,and there be hidden—Let her vanquish me,and overcome the utmost power of food.,Heed not misgivings of the journey's length,,for you will guide my dragon-bridled car,through lofty ether.”,the reins; and so the swiftly carried Nymph,arrived in Scythia . There, upon the told,of steepy Caucasus , when she had slipped,their tight yoke from the dragons' harnessed necks,,he searched for Famine in that granite land,,and there she found her clutching at scant herbs,,with nails and teeth. Beneath her shaggy hair,her hollow eyes glared in her ghastly face,,her lips were filthy and her throat was rough,and blotched, and all her entrails could be seen,,enclosed in nothing but her shriveled skin;,her crooked loins were dry uncovered bones,,and where her belly should be was a void;,her flabby breast was flat against her spine;,her lean, emaciated body made,her joints appear so large, her knobbled knees,eemed large knots, and her swollen ankle-bones,protruded.,the Famine-monster, fearing to draw near,he cried aloud the mandate she had brought,from fruitful Ceres , and although the time,had been but brief, and Famine far away,,uch hunger seized the Nymph, she had to turn,her dragon-steeds, and flee through yielding air,and the high clouds;—at Thessaly she stopped.,of Ceres , though their deeds are opposite,,and rapidly through ether heights was borne,to Erysichthon's home. When she arrived,at midnight, slumber was upon the wretch,,and as she folded him in her two wings,,he breathed her pestilential poison through,his mouth and throat and breast, and spread the curse,of utmost hunger in his aching veins.,he left the fertile world for bleak abodes,,and her accustomed caves. While this was done,weet Sleep with charming pinion soothed the mind,of Erysichthon. In a dreamful feast,he worked his jaws in vain, and ground his teeth,,and swallowed air as his imagined food;,till wearied with the effort he awoke,to hunger scorching as a fire, which burned,his entrails and compelled his raging jaws,,o he, demanding all the foods of sea,and earth and air, raged of his hunger, while,the tables groaned with heaps before him spread;,he, banqueting, sought banquets for more food,,and as he gorged he always wanted more.,to satisfy the cravings of one man.,The more his stomach gets, the more it needs —,even as the ocean takes the streams of earth,,although it swallows up great rivers drawn,from lands remote, it never can be filled,nor satisfied. And as devouring fire,its fuel refuses never, but consumes,unnumbered beams of wood, and burns for more,the more 'tis fed, and from abundance gains,increasing famine, so the raving jaws,of wretched Erysichthon, ever craved,all food in him, was on]y cause of food,,and what he ate made only room for more.,at last had wasted his ancestral wealth,his raging hunger suffered no decline,,and his insatiate gluttony increased.,When all his wealth at last was eaten up,,his daughter, worthy of a fate more kind,,alone was left to him and her he sold.,Descendant of a noble race, the girl,refusing to be purchased as a slave,,then hastened to the near shore of the sea,,and as she stretched her arms above the waves,,implored kind Neptune with her tears, “Oh, you,who have deprived me of virginity,,deliver me from such a master's power!”,her only at that moment, Neptune changed,her quickly from a woman to a man,,by giving her the features of a man,and garments proper to a fisher-man:,and there she stood. He even looked at her,and cried out, “Hey, there! Expert of the rod!,While you are casting forth the bit of brass,,concealed so deftly in its tiny bait,—,gods-willing! let the sea be smooth for you,,and let the foolish fishes swimming up,,never know danger till they snap the hook!,Now tell me where is she, who only now,,in tattered garment and wind-twisted hair,,was standing on this shore—for I am sure,I saw her standing on this shore, although,no footstep shows her flight.”,the favor of the god protected her;,delighted to be questioned of herself,,he said, “No matter who you are, excuse me.,So busy have I been at catching fish,,I have not had the time to move my eyes,from this pool; and that you may be assured,I only tell the truth, may Neptune, God,of ocean witness it, I have not seen a man,where I am standing on this shore—myself,excepted—not a woman has stood here.”,retraced his footsteps from the sandy shore.,As soon as he had disappeared, her form,unchanged, was given back to her. But when,her father knew his daughter could transform,her body and escape, he often sold,her first to one and then another—all,of whom she cheated— as a mare, bird,,a cow, or as a stag she got away; and so,brought food, dishonestly, to ease his greed.,of famine, gnawing at his vitals, had,consumed all he could get by selling her:,his anguish burned him with increasing heat.,He gnawed his own flesh, and he tore his limbs,and fed his body all he took from it.,of others—Even I, O gathered youths,,have such a power I can often change,my body till my limit has been reached.,A while appearing in my real form,,another moment coiled up as a snake,,then as a monarch of the herd my strength,increases in my horns—my strength increased,in my two horns when I had two—but now,my forehead, as you see, has lost one horn.,And having ended with such words,—he groaned.

76. Ovid, Remedia Amoris, 44 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 734

77. Horace, Odes, 1.36.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 550

78. Sallust, Catiline, 51-52 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218

79. Publilius Syrus, Sententiae, a31 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 734

80. Diodorus Siculus, Historical Library, 13.19.4-33.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218

81. Vergil, Georgics, 1.436-1.437 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 734

82. Vergil, Aeneis, 1.28, 1.148-1.156, 1.195-1.209, 1.297-1.304, 1.338-1.368, 1.459-1.463, 1.509-1.515, 1.572, 1.748, 2.1-2.12, 2.431-2.434, 2.682-2.686, 2.780-2.782, 3.163-3.171, 4.1-4.89, 4.259-4.264, 4.296-4.301, 7.71-7.80 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 540, 541, 542, 550, 551, 557, 571

1.28. et genus invisum, et rapti Ganymedis honores. 1.148. Ac veluti magno in populo cum saepe coorta est 1.149. seditio, saevitque animis ignobile volgus, 1.150. iamque faces et saxa volant—furor arma ministrat; 1.151. tum, pietate gravem ac meritis si forte virum quem 1.152. conspexere, silent, arrectisque auribus adstant; 1.153. ille regit dictis animos, et pectora mulcet,— 1.154. sic cunctus pelagi cecidit fragor, aequora postquam 1.155. prospiciens genitor caeloque invectus aperto 1.156. flectit equos, curruque volans dat lora secundo. 1.195. Vina bonus quae deinde cadis onerarat Acestes 1.196. litore Trinacrio dederatque abeuntibus heros, 1.197. dividit, et dictis maerentia pectora mulcet: 1.198. O socii—neque enim ignari sumus ante malorum— 1.199. O passi graviora, dabit deus his quoque finem. 1.200. Vos et Scyllaeam rabiem penitusque sotis 1.201. accestis scopulos, vos et Cyclopea saxa 1.202. experti: revocate animos, maestumque timorem 1.203. mittite: forsan et haec olim meminisse iuvabit. 1.204. Per varios casus, per tot discrimina rerum 1.205. tendimus in Latium; sedes ubi fata quietas 1.206. ostendunt; illic fas regna resurgere Troiae. 1.207. Durate, et vosmet rebus servate secundis. 1.208. Talia voce refert, curisque ingentibus aeger 1.209. spem voltu simulat, premit altum corde dolorem. 1.297. Haec ait, et Maia genitum demittit ab alto, 1.298. ut terrae, utque novae pateant Karthaginis arces 1.299. hospitio Teucris, ne fati nescia Dido 1.300. finibus arceret: volat ille per aera magnum 1.301. remigio alarum, ac Libyae citus adstitit oris. 1.302. Et iam iussa facit, ponuntque ferocia Poeni 1.303. corda volente deo; in primis regina quietum 1.304. accipit in Teucros animum mentemque benignam. 1.338. Punica regna vides, Tyrios et Agenoris urbem; 1.339. sed fines Libyci, genus intractabile bello. 1.340. Imperium Dido Tyria regit urbe profecta, 1.341. germanum fugiens. Longa est iniuria, longae 1.342. ambages; sed summa sequar fastigia rerum. 1.343. Huic coniunx Sychaeus erat, ditissimus agri 1.344. Phoenicum, et magno miserae dilectus amore, 1.345. cui pater intactam dederat, primisque iugarat 1.346. ominibus. Sed regna Tyri germanus habebat 1.347. Pygmalion, scelere ante alios immanior omnes. 1.348. Quos inter medius venit furor. Ille Sychaeum 1.349. impius ante aras, atque auri caecus amore, 1.350. clam ferro incautum superat, securus amorum 1.351. germanae; factumque diu celavit, et aegram, 1.352. multa malus simulans, vana spe lusit amantem. 1.353. Ipsa sed in somnis inhumati venit imago 1.354. coniugis, ora modis attollens pallida miris, 1.355. crudeles aras traiectaque pectora ferro 1.356. nudavit, caecumque domus scelus omne retexit. 1.357. Tum celerare fugam patriaque excedere suadet, 1.358. auxiliumque viae veteres tellure recludit 1.359. thesauros, ignotum argenti pondus et auri. 1.360. His commota fugam Dido sociosque parabat: 1.361. conveniunt, quibus aut odium crudele tyranni 1.362. aut metus acer erat; navis, quae forte paratae, 1.363. corripiunt, onerantque auro: portantur avari 1.364. Pygmalionis opes pelago; dux femina facti. 1.365. Devenere locos, ubi nunc ingentia cernis 1.366. moenia surgentemque novae Karthaginis arcem, 1.367. mercatique solum, facti de nomine Byrsam, 1.368. taurino quantum possent circumdare tergo. 1.459. Constitit, et lacrimans, Quis iam locus inquit Achate, 1.460. quae regio in terris nostri non plena laboris? 1.461. En Priamus! Sunt hic etiam sua praemia laudi; 1.462. sunt lacrimae rerum et mentem mortalia tangunt. 1.463. Solve metus; feret haec aliquam tibi fama salutem. 1.509. cum subito Aeneas concursu accedere magno 1.510. Anthea Sergestumque videt fortemque Cloanthum, 1.511. Teucrorumque alios, ater quos aequore turbo 1.512. dispulerat penitusque alias avexerat oras. 1.513. Obstipuit simul ipse simul perculsus Achates 1.514. laetitiaque metuque; avidi coniungere dextras 1.515. ardebant; sed res animos incognita turbat. 1.572. Voltis et his mecum pariter considere regnis; 1.748. Nec non et vario noctem sermone trahebat 2.1. Conticuere omnes, intentique ora tenebant. 2.2. Inde toro pater Aeneas sic orsus ab alto: 2.3. Infandum, regina, iubes renovare dolorem, 2.4. Troianas ut opes et lamentabile regnum 2.5. eruerint Danai; quaeque ipse miserrima vidi, 2.6. et quorum pars magna fui. Quis talia fando 2.7. Myrmidonum Dolopumve aut duri miles Ulixi 2.8. temperet a lacrimis? Et iam nox umida caelo 2.9. praecipitat, suadentque cadentia sidera somnos. 2.10. Sed si tantus amor casus cognoscere nostros 2.11. et breviter Troiae supremum audire laborem, 2.12. quamquam animus meminisse horret, luctuque refugit, 2.431. Iliaci cineres et flamma extrema meorum, 2.432. testor, in occasu vestro nec tela nec ullas 2.433. vitavisse vices Danaum, et, si fata fuissent 2.434. ut caderem, meruisse manu. Divellimur inde, 2.682. ecce levis summo de vertice visus Iuli 2.683. fundere lumen apex, tactuque innoxia mollis 2.684. lambere flamma comas et circum tempora pasci. 2.685. Nos pavidi trepidare metu, crinemque flagrantem 2.686. excutere et sanctos restinguere fontibus ignis. 2.780. Longa tibi exsilia, et vastum maris aequor arandum, 2.781. et terram Hesperiam venies, ubi Lydius arva 2.782. inter opima virum leni fluit agmine Thybris: 3.163. Est locus, Hesperiam Grai cognomine dicunt, 3.164. terra antiqua, potens armis atque ubere glaebae; 3.165. Oenotri coluere viri; nunc fama minores 3.166. Italiam dixisse ducis de nomine gentem: 3.167. hae nobis propriae sedes; hinc Dardanus ortus, 3.168. Iasiusque pater, genus a quo principe nostrum. 3.169. Surge age, et haec laetus longaevo dicta parenti 3.170. haud dubitanda refer: Corythum terrasque requirat 3.171. Ausonias; Dictaea negat tibi Iuppiter arva. 4.1. At regina gravi iamdudum saucia cura 4.2. volnus alit venis, et caeco carpitur igni. 4.3. Multa viri virtus animo, multusque recursat 4.4. gentis honos: haerent infixi pectore voltus 4.5. verbaque, nec placidam membris dat cura quietem. 4.6. Postera Phoebea lustrabat lampade terras, 4.7. umentemque Aurora polo dimoverat umbram, 4.8. cum sic uimam adloquitur male sana sororem: 4.9. Anna soror, quae me suspensam insomnia terrent! 4.10. Quis novus hic nostris successit sedibus hospes, 4.11. quem sese ore ferens, quam forti pectore et armis! 4.12. Credo equidem, nec vana fides, genus esse deorum. 4.13. Degeneres animos timor arguit: heu, quibus ille 4.14. iactatus fatis! Quae bella exhausta canebat! 4.15. Si mihi non animo fixum immotumque sederet, 4.16. ne cui me vinclo vellem sociare iugali, 4.17. postquam primus amor deceptam morte fefellit; 4.18. si non pertaesum thalami taedaeque fuisset, 4.19. huic uni forsan potui succumbere culpae. 4.20. Anna, fatebor enim, miseri post fata Sychaei 4.21. coniugis et sparsos fraterna caede Penatis, 4.22. solus hic inflexit sensus, animumque labantem 4.23. impulit: adgnosco veteris vestigia flammae. 4.24. Sed mihi vel tellus optem prius ima dehiscat, 4.25. vel Pater omnipotens adigat me fulmine ad umbras, 4.26. pallentis umbras Erebi noctemque profundam, 4.27. ante, Pudor, quam te violo, aut tua iura resolvo. 4.28. Ille meos, primus qui me sibi iunxit, amores 4.29. abstulit; ille habeat secum servetque sepulchro. 4.30. Sic effata sinum lacrimis implevit obortis. 4.31. Anna refert: O luce magis dilecta sorori, 4.32. solane perpetua maerens carpere iuventa, 4.33. nec dulcis natos, Veneris nec praemia noris? 4.34. Id cinerem aut Manis credis curare sepultos? 4.35. Esto: aegram nulli quondam flexere mariti, 4.36. non Libyae, non ante Tyro; despectus Iarbas 4.37. ductoresque alii, quos Africa terra triumphis 4.38. dives alit: placitone etiam pugnabis amori? 4.39. Nec venit in mentem, quorum consederis arvis? 4.40. Hinc Gaetulae urbes, genus insuperabile bello, 4.41. et Numidae infreni cingunt et inhospita Syrtis; 4.42. hinc deserta siti regio, lateque furentes 4.43. Barcaei. Quid bella Tyro surgentia dicam, 4.44. germanique minas? 4.45. Dis equidem auspicibus reor et Iunone secunda 4.46. hunc cursum Iliacas vento tenuisse carinas. 4.47. Quam tu urbem, soror, hanc cernes, quae surgere regna 4.48. coniugio tali! Teucrum comitantibus armis 4.49. Punica se quantis attollet gloria rebus! 4.50. Tu modo posce deos veniam, sacrisque litatis 4.51. indulge hospitio, causasque innecte morandi, 4.52. dum pelago desaevit hiemps et aquosus Orion, 4.53. quassataeque rates, dum non tractabile caelum. 4.54. His dictis incensum animum inflammavit amore, 4.55. spemque dedit dubiae menti, solvitque pudorem. 4.56. Principio delubra adeunt, pacemque per aras 4.57. exquirunt; mactant lectas de more bidentis 4.58. legiferae Cereri Phoeboque patrique Lyaeo, 4.59. Iunoni ante omnis, cui vincla iugalia curae. 4.65. Heu vatum ignarae mentes! quid vota furentem, 4.66. quid delubra iuvant? Est mollis flamma medullas 4.67. interea, et tacitum vivit sub pectore volnus. 4.68. Uritur infelix Dido, totaque vagatur 4.69. urbe furens, qualis coniecta cerva sagitta, 4.70. quam procul incautam nemora inter Cresia fixit 4.71. pastor agens telis, liquitque volatile ferrum 4.72. nescius; illa fuga silvas saltusque peragrat 4.73. Dictaeos; haeret lateri letalis arundo. 4.74. Nunc media Aenean secum per moenia ducit, 4.75. Sidoniasque ostentat opes urbemque paratam; 4.76. incipit effari, mediaque in voce resistit; 4.77. nunc eadem labente die convivia quaerit, 4.78. Iliacosque iterum demens audire labores 4.79. exposcit, pendetque iterum narrantis ab ore. 4.80. Post, ubi digressi, lumenque obscura vicissim 4.81. luna premit suadentque cadentia sidera somnos, 4.82. sola domo maeret vacua, stratisque relictis 4.83. incubat, illum absens absentem auditque videtque; 4.84. aut gremio Ascanium, genitoris imagine capta, 4.85. detinet, infandum si fallere possit amorem. 4.86. Non coeptae adsurgunt turres, non arma iuventus 4.87. exercet, portusve aut propugnacula bello 4.88. tuta parant; pendent opera interrupta, minaeque 4.89. murorum ingentes aequataque machina caelo. 4.259. Ut primum alatis tetigit magalia plantis, 4.260. Aenean fundantem arces ac tecta novantem 4.261. conspicit; atque illi stellatus iaspide fulva 4.262. ensis erat, Tyrioque ardebat murice laena 4.263. demissa ex umeris, dives quae munera Dido 4.264. fecerat, et tenui telas discreverat auro. 4.296. At regina dolos—quis fallere possit amantem? 4.297. praesensit, motusque excepit prima futuros, 4.298. omnia tuta timens. Eadem impia Fama furenti 4.300. Saevit inops animi, totamque incensa per urbem 4.301. bacchatur, qualis commotis excita sacris 7.71. Praeterea, castis adolet dum altaria taedis 7.72. et iuxta genitorem adstat Lavinia virgo, 7.73. visa (nefas) longis comprendere crinibus ignem, 7.74.

1.28. that of the Trojan blood there was a breed 1.148. an east wind, blowing landward from the deep, 1.149. drove on the shallows,—pitiable sight,— 1.150. and girdled them in walls of drifting sand. 1.151. That ship, which, with his friend Orontes, bore 1.152. the Lycian mariners, a great, plunging wave 1.153. truck straight astern, before Aeneas' eyes. 1.154. Forward the steersman rolled and o'er the side 1.155. fell headlong, while three times the circling flood 1.156. pun the light bark through swift engulfing seas. 1.195. while, with the trident, the great god's own hand 1.196. assists the task; then, from the sand-strewn shore 1.197. out-ebbing far, he calms the whole wide sea, 1.198. and glides light-wheeled along the crested foam. 1.199. As when, with not unwonted tumult, roars 1.200. in some vast city a rebellious mob, 1.201. and base-born passions in its bosom burn, 1.202. till rocks and blazing torches fill the air 1.203. (rage never lacks for arms)—if haply then 1.204. ome wise man comes, whose reverend looks attest 1.205. a life to duty given, swift silence falls; 1.206. all ears are turned attentive; and he sways 1.207. with clear and soothing speech the people's will. 1.208. So ceased the sea's uproar, when its grave Sire 1.209. looked o'er th' expanse, and, riding on in light, 1.297. or mourns with grief untold the untimely doom 1.299. After these things were past, exalted Jove, 1.300. from his ethereal sky surveying clear 1.301. the seas all winged with sails, lands widely spread, 1.302. and nations populous from shore to shore, 1.303. paused on the peak of heaven, and fixed his gaze 1.304. on Libya . But while he anxious mused, 1.338. But we of thine own seed, to whom thou dost 1.339. a station in the arch of heaven assign, 1.340. behold our navy vilely wrecked, because 1.341. a single god is angry; we endure 1.342. this treachery and violence, whereby 1.343. wide seas divide us from th' Hesperian shore. 1.344. Is this what piety receives? Or thus 1.346. Smiling reply, the Sire of gods and men, 1.347. with such a look as clears the skies of storm 1.348. chastely his daughter kissed, and thus spake on: 1.349. “Let Cytherea cast her fears away! 1.350. Irrevocably blest the fortunes be 1.351. of thee and thine. Nor shalt thou fail to see 1.352. that City, and the proud predestined wall 1.353. encompassing Lavinium . Thyself 1.354. hall starward to the heights of heaven bear 1.355. Aeneas the great-hearted. Nothing swerves 1.356. my will once uttered. Since such carking cares 1.357. consume thee, I this hour speak freely forth, 1.358. and leaf by leaf the book of fate unfold. 1.359. Thy son in Italy shall wage vast war 1.360. and, quell its nations wild; his city-wall 1.361. and sacred laws shall be a mighty bond 1.362. about his gathered people. Summers three 1.363. hall Latium call him king; and three times pass 1.364. the winter o'er Rutulia's vanquished hills. 1.365. His heir, Ascanius, now Iulus called 1.366. (Ilus it was while Ilium 's kingdom stood), 1.367. full thirty months shall reign, then move the throne 1.368. from the Lavinian citadel, and build 1.459. compelled by wind and wave. Lo, this right hand 1.461. Then Venus: “Nay, I boast not to receive 1.462. honors divine. We Tyrian virgins oft 1.463. bear bow and quiver, and our ankles white 1.509. they measured round so much of Afric soil 1.510. as one bull's hide encircles, and the spot 1.511. received its name, the Byrsa. But, I pray, 1.512. what men are ye? from what far land arrived, 1.513. and whither going?” When she questioned thus, 1.514. her son, with sighs that rose from his heart's depths, 1.572. Such word of blame he spoke, and took his way 1.748. our ships did fare; but with swift-rising flood 2.1. A general silence fell; and all gave ear, 2.2. while, from his lofty station at the feast, 2.3. Father Aeneas with these words began :— 2.4. A grief unspeakable thy gracious word, 2.5. o sovereign lady, bids my heart live o'er: 2.6. how Asia 's glory and afflicted throne 2.7. the Greek flung down; which woeful scene I saw, 2.8. and bore great part in each event I tell. 2.9. But O! in telling, what Dolopian churl, 2.10. or Myrmidon, or gory follower 2.11. of grim Ulysses could the tears restrain? 2.12. 'T is evening; lo! the dews of night begin 2.431. When Panthus met me, who had scarce escaped 2.432. the Grecian spears,—Panthus of Othrys' line, 2.433. Apollo's priest within our citadel; 2.434. his holy emblems, his defeated gods, 2.682. th' exulting foe, the aged King did bind 2.683. his rusted armor to his trembling thews,— 2.684. all vainly,— and a useless blade of steel 2.685. he girded on; then charged, resolved to die 2.686. encircled by the foe. Within his walls 2.780. is Priam murdered? Have the flames swept o'er 2.781. my native Troy ? and cloth our Dardan strand 2.782. weat o'er and o'er with sanguinary dew? 3.163. nor towered Pergama; in lowly vales 3.164. their dwelling; hence the ancient worship given 3.165. to the Protectress of Mount Cybele, 3.166. mother of Gods, what time in Ida's grove 3.167. the brazen Corybantic cymbals clang, 3.168. or sacred silence guards her mystery, 3.169. and lions yoked her royal chariot draw. 3.170. Up, then, and follow the behests divine! 3.171. Pour offering to the winds, and point your keels 4.1. Now felt the Queen the sharp, slow-gathering pangs 4.2. of love; and out of every pulsing vein 4.3. nourished the wound and fed its viewless fire. 4.4. Her hero's virtues and his lordly line 4.5. keep calling to her soul; his words, his glance, 4.6. cling to her heart like lingering, barbed steel, 4.7. and rest and peace from her vexed body fly. 4.8. A new day's dawn with Phoebus' lamp divine 4.9. lit up all lands, and from the vaulted heaven 4.10. Aurora had dispelled the dark and dew; 4.11. when thus unto the ever-answering heart 4.12. of her dear sister spoke the stricken Queen: 4.13. “Anna, my sister, what disturbing dreams 4.14. perplex me and alarm? What guest is this 4.15. new-welcomed to our house? How proud his mien! 4.16. What dauntless courage and exploits of war! 4.17. Sooth, I receive it for no idle tale 4.18. that of the gods he sprang. 'T is cowardice 4.19. betrays the base-born soul. Ah me! How fate 4.20. has smitten him with storms! What dire extremes 4.21. of war and horror in his tale he told! 4.22. O, were it not immutably resolved 4.23. in my fixed heart, that to no shape of man 4.24. I would be wed again (since my first love 4.25. left me by death abandoned and betrayed); 4.26. loathed I not so the marriage torch and train, 4.27. I could—who knows?—to this one weakness yield. 4.28. Anna, I hide it not! But since the doom 4.29. of my ill-starred Sichaeus, when our shrines 4.30. were by a brother's murder dabbled o'er, 4.31. this man alone has moved me; he alone 4.32. has shaken my weak will. I seem to feel 4.33. the motions of love's lost, familiar fire. 4.34. But may the earth gape open where I tread, 4.35. and may almighty Jove with thunder-scourge 4.36. hurl me to Erebus' abysmal shade, 4.37. to pallid ghosts and midnight fathomless, 4.38. before, O Chastity! I shall offend 4.39. thy holy power, or cast thy bonds away! 4.40. He who first mingled his dear life with mine 4.41. took with him all my heart. 'T is his alone — 4.42. o, let it rest beside him in the grave!” 4.44. “O dearer to thy sister than her life,” 4.45. Anna replied, “wouldst thou in sorrow's weed 4.46. waste thy long youth alone, nor ever know 4.47. weet babes at thine own breast, nor gifts of love? 4.48. Will dust and ashes, or a buried ghost 4.49. reck what we do? 'T is true thy grieving heart 4.50. was cold to earlier wooers, Libya 's now, 4.51. and long ago in Tyre . Iarbas knew 4.52. thy scorn, and many a prince and captain bred 4.53. in Afric's land of glory. Why resist 4.54. a love that makes thee glad? Hast thou no care 4.55. what alien lands are these where thou dost reign? 4.56. Here are Gaetulia's cities and her tribes 4.57. unconquered ever; on thy borders rove 4.58. Numidia 's uncurbed cavalry; here too 4.59. lies Syrtis' cruel shore, and regions wide 4.65. to these our shores. O sister, what a throne, 4.66. and what imperial city shall be thine, 4.67. if thus espoused! With Trojan arms allied 4.68. how far may not our Punic fame extend 4.69. in deeds of power? Call therefore on the gods 4.70. to favor thee; and, after omens fair, 4.71. give queenly welcome, and contrive excuse 4.72. to make him tarry, while yon wintry seas 4.73. are loud beneath Orion's stormful star, 4.75. So saying, she stirred a passion-burning breast 4.76. to Iove more madly still; her words infused 4.77. a doubting mind with hope, and bade the blush 4.78. of shame begone. First to the shrines they went 4.79. and sued for grace; performing sacrifice, 4.80. choosing an offering of unblemished ewes, 4.81. to law-bestowing Ceres, to the god 4.82. of light, to sire Lyeus, Iord of wine; 4.83. but chiefly unto Juno, patroness 4.84. of nuptial vows. There Dido, beauteous Queen 4.85. held forth in her right hand the sacred bowl 4.86. and poured it full between the lifted horns 4.87. of the white heifer; or on temple floors 4.88. he strode among the richly laden shrines, 4.89. the eyes of gods upon her, worshipping 4.259. a peering eye abides; and, strange to tell, 4.260. an equal number of vociferous tongues, 4.261. foul, whispering lips, and ears, that catch at all. 4.262. At night she spreads midway 'twixt earth and heaven 4.263. her pinions in the darkness, hissing loud, 4.264. nor e'er to happy slumber gives her eyes: 4.296. Numidia pours libation! Do thine eyes 4.297. behold us? Or when out of yonder heaven, 4.298. o sire, thou launchest the swift thunderbolt, 4.300. hoot forth blind fire to terrify the soul 4.301. with wild, unmeaning roar? O, Iook upon 7.71. but comeliest in all their princely throng 7.72. came Turnus, of a line of mighty sires. 7.73. Him the queen mother chiefly loved, and yearned 7.74. to call him soon her son. But omens dire 7.75. and menaces from Heaven withstood her will. 7.76. A laurel-tree grew in the royal close, 7.77. of sacred leaf and venerated age, 7.78. which, when he builded there his wall and tower, 7.79. Father Latinus found, and hallowed it 7.80. to Phoebus' grace and power, wherefrom the name

83. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 2.3.5, 2.4.5, 2.5.2, 2.5.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638

84. Valerius Maximus, Memorable Deeds And Sayings, 4.6.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, and suffering Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 110

85. Tacitus, Annals, 4.1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 182

86. New Testament, John, 16.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, and suffering Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 193

16.33. ταῦτα λελάληκα ὑμῖν ἵνα ἐν ἐμοὶ εἰρήνην ἔχητε· ἐν τῷ κόσμῳ θλίψιν ἔχετε, ἀλλὰ θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον.

16.33. I have told you these things, that in me you may have peace. In the world you have oppression; but cheer up! I have overcome the world."

87. New Testament, Romans, 5.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

5.3. οὐ μόνον δέ, ἀλλὰ καὶ καυχώμεθα ἐν ταῖς θλίψεσιν, εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται,

5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance;

88. New Testament, Colossians, 1.24 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103, 104

1.24. Νῦν χαίρω ἐν τοῖς παθήμασιν ὑπὲρ ὑμῶν, καὶ ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ χριστοῦ ἐν τῇ σαρκί μου ὑπὲρ τοῦ σώματος αὐτοῦ, ὅ ἐστιν ἡ ἐκκλησία,

1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly;

89. New Testament, Apocalypse, 19.7-19.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

19.7. χαίρωμεν καὶ ἀγαλλιῶμεν, καὶ δώσομεν τὴν δόξαν αὐτῷ, ὅτι ἦλθεν ὁ γάμος τοῦ ἀρνίου, καὶ ἡ γυνὴ αὐτοῦ ἡτοίμασεν ἑαυτήν, 19.8. καὶ ἐδόθη αὐτῇ ἵνα περιβάληται βύσσινον λαμπρὸν καθαρόν, τὸ γὰρ βύσσινον τὰ δικαιώματα τῶν ἁγίων ἐστίν.

19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready." 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.

90. New Testament, 2 Timothy, 1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, and suffering Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 193

1.13. ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·

1.13. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus.

91. New Testament, 2 Thessalonians, 1.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

1.4. ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐνκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε,

1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure.

92. New Testament, 2 Corinthians, 1.5, 4.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, suffering •pain, suffering, job •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103, 104

1.5. ὅτι καθὼς περισσεύει τὰ παθήματα τοῦ χριστοῦ εἰς ἡμᾶς, οὕτως διὰ τοῦ χριστοῦ περισσεύει καὶ ἡ παράκλησις ἡμῶν. 4.17. τὸ γὰρ παραυτίκα ἐλαφρὸν τῆς θλίψεως καθʼ ὑπερβολὴν εἰς ὑπερβολὴν αἰώνιον βάρος δόξης κατεργάζεται ἡμῖν,

93. New Testament, 1 Timothy, 1.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, and suffering Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 193

1.16. ἀλλὰ διὰ τοῦτο ἠλεήθην, ἵνα ἐν ἐμοὶ πρώτῳ ἐνδείξηται Χριστὸς Ἰησοῦς τὴν ἅπασαν μακροθυμίαν, πρὸς ὑποτύπωσιν τῶν μελλόντων πιστεύειν ἐπʼ αὐτῷ εἰς ζωὴν αἰώνιον.

1.16. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life.

94. New Testament, James, 4.1, 5.10-5.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of •pain, suffering, sarah •pain, suffering, tobit Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 76

4.1. Πόθεν πόλεμοι καὶ πόθεν μάχαι ἐν ὑμῖν; οὐκ ἐντεῦθεν, ἐκ τῶν ἡδονῶν ὑμῶν τῶν στρατευομένων ἐν τοῖς μέλεσιν ὑμῶν; 5.10. ὑπόδειγμα λάβετε, ἀδελφοί, τῆς κακοπαθίας καὶ τῆς μακροθυμίας τοὺς προφήτας, οἳ ἐλάλησαν ὲν τῷ ὀνόματι Κυρίου. 5.11. ἰδοὺ μακαρίζομεν τοὺς ὑπομείναντας· τὴν ὑπομονὴν Ἰὼβ ἠκούσατε, καὶ τὸ τέλος Κυρίου εἴδετε, ὅτι πολύσπλαγχνός ἐστιν ὁ κύριος καὶ οἰκτίρμων.

4.1. Where do wars and fightings among you come from? Don't they come from your pleasures that war in your members? 5.10. Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. 5.11. Behold, we call them blessed who endured. You have heard of the patience of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy.

95. New Testament, 1 Peter, 1.6-1.7, 2.11, 2.20, 3.13, 4.3, 5.6, 5.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 735, 736, 737

1.6. ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖς, 1.7. ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ. 2.11. Ἀγαπητοί, παρακαλῶ ὡςπαροίκους καὶ παρεπιδήμουςἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς· 2.20. ποῖον γὰρ κλέος εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε; ἀλλʼ εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ θεῷ. 3.13. Καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε; 4.3. ἀρκετὸς γὰρ ὁ παρεληλυθὼς χρόνος τὸ βούλημα τῶν ἐθνῶν κατειργάσθαι, πεπορευμένους ἐν ἀσελγείαις, ἐπιθυμίαις, οἰνοφλυγίαις, κώμοις, πότοις, καὶ ἀθεμίτοις εἰδωλολατρίαις. 5.6. Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, 5.9. ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.

1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials, 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 2.20. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. 3.13. Now who is he who will harm you, if you become imitators of that which is good? 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 5.6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings.

96. New Testament, 1 John, 2.16, 4.12, 5.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737

2.16. ὅτι πᾶν τὸ ἐν τῷ κόσμῳ, ἡ ἐπιθυμία τῆς σαρκὸς καὶ ἡ ἐπιθυμία τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονία τοῦ βίου, οὐκ ἔστιν ἐκ τοῦ πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν· 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. 5.17. πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον.

2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. 5.17. All unrighteousness is sin, and there is a sin not leading to death.

97. Silius Italicus, Punica, 6.81-6.84, 6.87, 6.113-6.116, 6.123, 6.416-6.417, 6.584, 6.588-6.589 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 571, 574

98. Plutarch, Coriolanus, 36, 35 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 218

99. Plutarch, Solon, 21.4-21.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 376

21.4. ἐπέστησε δὲ καὶ ταῖς ἐξόδοις τῶν γυναικῶν καὶ τοῖς πένθεσι καὶ ταῖς ἑορταῖς νόμον ἀπείργοντα τὸ ἄτακτον καὶ ἀκόλαστον· ἐξιέναι μὲν ἱματίων τριῶν μὴ πλέον ἔχουσαν κελεύσας, μηδὲ βρωτὸν ἢ ποτὸν πλείονος ἢ ὀβολοῦ φερομένην, μηδὲ κάνητα πηχυαίου μείζονα, μηδὲ νύκτωρ πορεύεσθαι πλὴν ἁμάξῃ κομιζομένην λύχνου προφαίνοντος. ἀμυχὰς δὲ κοπτομένων καὶ τὸ θρηνεῖν πεποιημένα καὶ τὸ κωκύειν ἄλλον ἐν ταφαῖς ἑτέρων ἀφεῖλεν. 21.5. ἐναγίζειν δὲ βοῦν οὐκ εἴασεν, οὐδὲ συντιθέναι πλέον ἱματίων τριῶν, οὐδʼ ἐπʼ ἀλλότρια μνήματα βαδίζειν χωρὶς ἐκκομιδῆς. ὧν τὰ πλεῖστα καὶ τοῖς ἡμετέροις νόμοις ἀπηγόρευται· πρόσκειται δὲ τοῖς ἡμετέροις ζημιοῦσθαι τοὺς τὰ τοιαῦτα ποιοῦντας ὑπὸ τῶν γυναικονόμων, ὡς ἀνάνδροις καὶ γυναικώδεσι τοῖς περὶ τὰ πένθη πάθεσι καὶ ἁμαρτήμασιν ἐνεχομένους.

21.4. He also subjected the public appearances of the women, their mourning and their festivals, to a law which did away with disorder and licence. When they went out, they were not to wear more than three garments, they were not to carry more than an obol’s worth of food or drink, nor a pannier more than a cubit high, and they were not to travel about by night unless they rode in a wagon with a lamp to light their way. Laceration of the flesh by mourners, and the use of set lamentations, and the bewailing of any one at the funeral ceremonies of another, he forbade. 21.5. The sacrifice of an ox at the grave was not permitted, nor the burial with the dead of more than three changes of raiment, nor the visiting of other tombs than those of their own family, except at the time of interment. Most of these practices are also forbidden by our laws, but ours contain the additional proviso that such offenders shall be punished by the board of censors for women, because they indulge in unmanly and effeminate extravagances of sorrow when they mourn 6. On his visit to Thales at Miletus, Solon is said to have expressed astonishment that his host was wholly indifferent to marriage and the getting of children. At the time Thales made no answer, but a few days afterwards he contrived to have a stranger say that he was just arrived after a ten days’ journey from Athens. When Solon asked what news there was at Athens, the man, who was under instructions what to say, answered: None other than the funeral of a young man, who was followed to the grave by the whole city.,For he was the son, as I was told, of an honored citizen who excelled all others in virtue; he was not at the funeral of his son; they told me that he had been travelling abroad for a long time. O the miserable man! said Solon; pray, what was his name? I heard the name, the man said, but I cannot recall it; only there was great talk of his wisdom and justice. Thus every answer heightened Solon’s fears, and at last, in great distress of soul, he told his name to the stranger and asked him if it was Solon’s son that was dead.,The man said it was; whereupon Solon began to beat his head and to do and say everything else that betokens a transport of grief. But Thales took him by the hand and said, with a smile This it is O Solon, which keeps me from marriage and the getting of children; it overwhelms even thee, who art the most stouthearted of men. But be not dismayed at this story, for it is not true. Such, at any rate, according to Hermippus, is the story of Pataecus, who used to boast that he had Aesop’s soul.

100. Plutarch, Themistocles, 26.4-26.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638

101. New Testament, 1 Thessalonians, 1.6 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pain, suffering •pain, suffering, job •pain, suffering, tobit •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 103

1.6. καὶ ὑμεῖς μιμηταὶ ἡμῶν ἐγενήθητε καὶ τοῦ κυρίου, δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου,

1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit,

102. Heliodorus, Ethiopian Story, 1.30.7, 2.12.5, 7.2.4, 7.8.6, 7.29.1, 8.7.1, 10.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638

10.6. The people spent the night in crossing the rivers, and going on to meet Hydaspes received him with great shouts and clamours as though he had been a god. But the Gymnosophists waited for him just before the sacred field and gave him their hands and welcomed him with kisses. When they had done, Persina met him in the temple porch. Then after prayers were ended and thanksgiving for his victory and safe return, they made them ready for the public sacrifice. The king sat in a tabernacle built before for the purpose, which was made of four reeds newly cut down, four square, so that at every corner stood a reed to stay it up instead of a pillar, while the top was round and covered with divers boughs, the fairest whereof were branches broken from the palm trees. In another tabernacle close by upon a high platform were set the images of the native gods and the pictures of their heroes, Memnon, Perseus and Andromeda, whom the kings of Ethiopia suppose to be the authors of their stock. On a lower platform, with the gods as it were above their heads, sat the Gymnosophists. About them stood a company of soldiers, with lifted shields touching one another, who kept back the multitude and reserved a place in the midst for the sacrifices free from tumult. Hydaspes in few words declared to the people his victory and what he had done else fortunately for the common wealth, and then commanded the priests to begin the sacrifice. There were three altars made, of which the two appertaining to the Sun and Moon were set together. The third, the altar of Bacchus, was erected a good way off, and thereon they sacrificed all manner of living things, because that the power of his divinity extends over all the people, I think, and pleases every man. Upon the other altars, they offered to the Sun four white horses, the swiftest creatures to the most rapid of the gods; to the Moon a pair of oxen, giving her who is nearest to the earth those animals that work the earth.

103. Chariton, Chaereas And Callirhoe, 1.2.1-1.2.2, 8.5.15 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638

104. Longus, Daphnis And Chloe, 2.17.1, 2.34.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638, 643

105. Philostratus The Athenian, On Heroes, 53.19, 53.23, 54.1 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 658

106. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.5.2, 2.13.2, 2.29.1-2.29.3, 5.5.7, 5.24.3, 6.10.5, 7.1.1, 7.3.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 638

107. Cyprian, De Mortalite Liber, 10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •pain, suffering, sarah •pain, suffering, tobit Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 76

108. Eusebius of Caesarea, Ecclesiastical History, 5.8.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •pain, and suffering Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 193

109. Nilus of Ancyra, Narrationes Septem De Monachis In Sina, 1.3, 1.7, 1.11, 2.1-2.3, 2.6, 2.15, 4.7-4.9, 6.3-6.8, 6.16, 6.19, 6.24, 7.13, 7.18-7.19 (4th cent. CE - 5th cent. CE) Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 687, 688, 689, 691, 692, 693

110. Augustine, Commentary On Genesis, 8.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 734

111. Basil of Caesarea, Homiliae In Hexaemeron, 1.12.79-1.12.113, 1.12.234, 1.13.7-1.13.13, 1.16, 1.49-1.54 (4th cent. CE - 4th cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

112. Jerome, Adversus Jovinianum, 1 (5th cent. CE - 5th cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737

113. Augustine, Letters, 147 (7th cent. CE - 7th cent. CE) Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737

114. Basil of Caesarea, Tem., 1.1701-1.1720, 2.1240-2.1250, 2.1269-2.1275 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736, 737

115. Epigraphy, Ig, 12.5.593 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 376

116. Basil of Caesarea, Prov., 1.3.185-1.3.199 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

117. Basil of Caesarea, Marcum, 1.667-1.672 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

118. Basil of Caesarea, Vita Cuthberti, 37 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

119. Anon., Letter From Vienna And Lyons, 5.1.27, 5.1.37-5.1.39 Tagged with subjects: •nan Found in books: Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 110

120. Basil of Caesarea, Tab., 1.243-1.262, 1.277-1.302, 1.746, 2.135-2.142, 2.438-2.442, 2.666-2.683 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 735, 736, 737

121. Anon., Cypria (Fragmenta), 1 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 184

122. Basil of Caesarea, In Epistulas Catholicas Septem, 1.4.9, 2.1.101-2.1.105, 2.1.112-2.1.121, 2.2.228-2.2.230, 2.2.325-2.2.327, 2.3.70, 2.4.24-2.4.41, 2.5.70, 2.5.100-2.5.106, 4.2.162-4.2.190, 4.4.164-4.4.203, 4.5.277-4.5.279 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 735, 736, 737

123. Anon., Scholia In Homeri Iliadem, 1.2 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 38

124. Anon., Ahiqar, Syriac, 66b, 67a, 70b, 71b, 66a Tagged with subjects: •nan Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 145

125. Anon., 1Qha, 5.12, 9.28, 15.16 Tagged with subjects: •pain, suffering •pain, suffering, job •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

126. Anon., 1Qm, 1.12, 15.1 Tagged with subjects: •pain, suffering •pain, suffering, job •suffering. pain, meṣûqâ •suffering. pain, θλῖψις, θλίβειν, senses of •suffering. pain, λύπη, λυπεῖν, senses of •suffering. pain, ḥālaṣ •suffering. pain, ṣārar •suffering. pain, ṣārôt Found in books: Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 104

127. Stesichorus, Sack of Troy, 100, 106, 105 Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 187

128. Iamblichus, Fr., 21 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 643

129. Hebrew Bible, Est., 4.1 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 514

130. Epigraphy, Cid I, 9.19 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 376

131. Hugo Grotius, Erotopaegnia, 1 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 732, 734

132. Anon., Scholia To Hesiod, 510b, 565 Tagged with subjects: •nan Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 160

133. Orphic Hymns., Fragments, f474 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 299

134. Basil of Caesarea, De Temporum Ratione, 1.1 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 737

135. Basil of Caesarea, Historia Ecclesiastica Gens Anglorum, 11 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

136. Basil of Caesarea, In Lucam, 2.1530, 5.1344 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 736

137. Basil of Caesarea, In Genesim, 1.2.1592-1.2.1605, 1.2.1607, 1.3.2135, 1.3.2175-1.3.2201, 1.3.2204, 1.3.2298-1.3.2304, 2.4.161-2.4.163 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 734, 735

138. Basil of Caesarea, In Cantica Canticorum Allegorica Expositio, 1.1.207-1.1.214, 1.1.596-1.1.609, 1.1.713-1.1.744, 3.4.901-3.4.913, 4.7.130-4.7.139 Tagged with subjects: •embodiment, pain and suffering, bede on experience of •pain and suffering, bede on experience of Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 734, 735, 736, 737

139. Homeric Hymns, Hymn To Mercury, 451 Tagged with subjects: •pain/suffering Found in books: de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 298

Tiresias: The Ancient Mediterranean Religions Source Database