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Tiresias: The Ancient Mediterranean Religions Source Database

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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.

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All subjects (including unvalidated):
subject book bibliographic info
age/race, golden Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 264, 305, 318, 319, 320, 321, 322, 329
chariot racing Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 185
circuses, for chariot racing Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 9, 98
circuses, for chariot racing, circus factions Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 377
race Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 188, 197, 198, 200, 296, 313, 314, 315, 316, 317
Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 131
Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 175, 177
Kapparis (2021), Women in the Law Courts of Classical Athens, 19, 151, 174
Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 10, 105, 106, 145, 146, 150, 151, 152, 153, 154, 155, 157, 197
race, adam, descent of human Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 63
race, altar, cleaning Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 205, 206, 207, 211, 212
race, and ethnicity, africans Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 376
race, and ethnicity, boii Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 370, 371, 372, 373, 374, 375
race, and ethnicity, carthaginians Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 376, 377
race, and ethnicity, celts Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 369, 370, 378
race, and ethnicity, genocide Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 371, 372, 454
race, and ethnicity, greeks Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 377, 378
race, and ethnicity, oscans Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 153, 382
race, and ethnicity, samnites Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 369, 374
race, and ethnicity, sicilians Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 360, 372, 374, 375, 381, 401
race, and ethnicity, syrians Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 81, 265, 270, 277, 409, 466
race, and, altar, torch Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 265
race, and, intermarriage Gruen (2011), Rethinking the Other in Antiquity, 208, 209, 211
race, and, species Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 148
race, as category Gruen (2011), Rethinking the Other in Antiquity, 198
race, bronze Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 108
race, chariot Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 25, 54, 56, 68, 70, 73, 76, 83, 117, 154, 156, 180, 329, 331, 355
Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 589
Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 228, 231
race, christians as Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 84, 255, 256, 260, 261, 262, 263, 264, 265, 293
race, darwin charles, on Isaac (2004), The invention of racism in classical antiquity, 29
race, definition of Isaac (2004), The invention of racism in classical antiquity, 29, 33
race, definition, of Isaac (2004), The invention of racism in classical antiquity, 29, 33
race, ethnos Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 140
race, harnack, a., third Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 605
race, hatred of the human Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 35, 84
race, his influence on racist ideas, darwin charles, on Isaac (2004), The invention of racism in classical antiquity, 129
race, horse Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 181
race, immovable Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
race, in origen’s commentary on canticles Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 233, 234, 235, 236, 237, 238, 239, 240, 241
race, isis as saviour of human Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
race, isis, saviour goddess, holy and eternal saviour of human Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
race, jews as Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 74, 92, 224, 244
race, lapiths, mythical Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 168, 487
race, mankind, human Merz and Tieleman (2012), Ambrosiaster's Political Theology, 12, 131, 159, 177, 206, 227
race, may be best, seneca, the younger, stoic, unostentatious early retirement from rat Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 401
race, of aesop Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 262, 263
race, of heroes, hero, heroism Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 137, 150, 151, 152, 166, 175
race, of in heroes, hesiod Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 47, 48, 49
race, of philosophers, jews identified as Feldman (2006), Judaism and Hellenism Reconsidered, 181
race, of the generations, plato torch Parker (2005), Polytheism and Society at Athens, 27, 33
race, of women Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 41, 42, 43
race, olympic games, torch, modern Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 265
race, origen’s perception of Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 241
race, pindar, on the chariot Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 589
race, racial discourse Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 276
race, racism Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 327
race, relay Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 556, 583, 672, 742, 743
race, ritual Stavrianopoulou (2006), Ritual and Communication in the Graeco-Roman World, 102
race, sacred Schibli (2002), Hierocles of Alexandria, 336
race, saviour goddess, holy and eternal saviour of human Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 321
race, superior in insight, gnosticism, valentinian gnosticism, special Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 162
race, third Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 261, 262, 264, 293
Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 605
race, torch Hitch (2017), Animal sacrifice in the ancient Greek world, 175
Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 84, 265
race, without king van den Broek (2013), Gnostic Religion in Antiquity, 188
race, ‘religion’, relay Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 13, 379, 383
races Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 128, 129, 136
races, between, arktoi Parker (2005), Polytheism and Society at Athens, 244
races, contests, games Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 92, 106, 155, 160, 161, 162, 163, 164, 165
races, hesiod, his narrative of human Tor (2017), Mortal and Divine in Early Greek Epistemology, 57, 58, 317, 318
races, hesiod, myth of the in Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 56, 57, 58, 59, 60, 61, 62, 63
races, in plato, myth of Gee (2013), Aratus and the Astronomical Tradition, 117
races, myth, of the Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, 119, 146, 148
races, of humanity, codex tchacos, three Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 92, 93, 305
races, of men Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 44, 58
races, praetor, presides at Sider (2001), Christian and Pagan in the Roman Empire: The Witness of Tertullian, 99
race”, innate capacity as determining ethnicity, not implied by “third Gruen (2020), Ethnicity in the Ancient World - Did it matter, 207
racing Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 4, 12, 13, 16, 20, 215
seed/race, of seth Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 46, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 85, 89, 110, 111, 443
“race”, ethnicity, and Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 12

List of validated texts:
17 validated results for "race"
1. Hesiod, Works And Days, 11-12, 42, 47-212, 225-237 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, his narrative of human Races • Hesiod, myth of the races in, • chariot race, • golden age/race • hero, heroism, Race of Heroes • heroes, race of, in Hesiod, • myth, of the races • race of women • races of men • torch-race

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 42, 44; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 68; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 150; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 161; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 199, 305, 318, 319, 320, 321; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 79, 80, 81, 119, 148; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 37, 38, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 56, 58, 61, 63; Tor (2017), Mortal and Divine in Early Greek Epistemology, 57, 317, 318

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11 οὐκ ἄρα μοῦνον ἔην Ἐρίδων γένος, ἀλλʼ ἐπὶ γαῖαν 12 εἰσὶ δύω· τὴν μέν κεν ἐπαινέσσειε νοήσας,
42 κρύψαντες γὰρ ἔχουσι θεοὶ βίον ἀνθρώποισιν·
47 ἀλλὰ Ζεὺς ἔκρυψε χολωσάμενος φρεσὶν ᾗσιν, 48 ὅττι μιν ἐξαπάτησε Προμηθεὺς ἀγκυλομήτης· 49 τοὔνεκʼ ἄρʼ ἀνθρώποισιν ἐμήσατο κήδεα λυγρά. 50 κρύψε δὲ πῦρ· τὸ μὲν αὖτις ἐὺς πάις Ἰαπετοῖο 51 ἔκλεψʼ ἀνθρώποισι Διὸς πάρα μητιόεντος 52 ἐν κοῒλῳ νάρθηκι λαθὼν Δία τερπικέραυνον. 53 τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζευς· 54 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 54 ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε. 55 χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας, 56 σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν. 57 τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες 58 τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες.' '60 Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61 γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62 καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63 παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64 ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 65 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68 Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69 ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70 αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 72 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 75 Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76 πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83 αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84 εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 85 δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86 ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87 δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88 ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89 αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 90 Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 92 νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93 αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94 ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 95 ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96 μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97 ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98 ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99 αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι. 106 εἰ δʼ ἐθέλεις, ἕτερόν τοι ἐγὼ λόγον ἐκκορυφώσω 107 εὖ καὶ ἐπισταμένως· σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν. 108 ὡς ὁμόθεν γεγάασι θεοὶ θνητοί τʼ ἄνθρωποι. 109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων
110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες.
111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν·
112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες
113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν
114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι
115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων·
116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα
117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα
118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ
119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 1
42 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 1
47 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. 202 νῦν δʼ αἶνον βασιλεῦσιν ἐρέω φρονέουσι καὶ αὐτοῖς· 203 ὧδʼ ἴρηξ προσέειπεν ἀηδόνα ποικιλόδειρον 204 ὕψι μάλʼ ἐν νεφέεσσι φέρων ὀνύχεσσι μεμαρπώς· 205 ἣ δʼ ἐλεόν, γναμπτοῖσι πεπαρμένη ἀμφʼ ὀνύχεσσι, 206 μύρετο· τὴν ὅγʼ ἐπικρατέως πρὸς μῦθον ἔειπεν· 207 δαιμονίη, τί λέληκας; ἔχει νύ σε πολλὸν ἀρείων· 208 τῇ δʼ εἶς, ᾗ σʼ ἂν ἐγώ περ ἄγω καὶ ἀοιδὸν ἐοῦσαν· 209 δεῖπνον δʼ, αἴ κʼ ἐθέλω, ποιήσομαι ἠὲ μεθήσω. 210 ἄφρων δʼ, ὅς κʼ ἐθέλῃ πρὸς κρείσσονας ἀντιφερίζειν· 2
11 νίκης τε στέρεται πρός τʼ αἴσχεσιν ἄλγεα πάσχει. 212 ὣς ἔφατʼ ὠκυπέτης ἴρηξ, τανυσίπτερος ὄρνις.
225 Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν 226 ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227 τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228 εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229 ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· 230 οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ 231 οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. 232 τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς 233 ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 234 εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· 235 τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· 236 θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν 237 νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα. ' None		sup>
11 Not one, but two Strifes live on earth: when these 12 Are known, one’s praised, one blamed, because these two
42 To judge such cases. Fools! They do not know
47 Could one work for one day, then, free from strife, 48 One’s rudder packed away, live lazily, 49 Each ox and hard-worked mule sent off. In spleen 50 That fraudulent Prometheus duped him, Zeu 51 Kept safe this thing, devising labours keen 52 For men. He hid the fire: for human use 53 The honourable son of Iapetu 54 Stole it from counsellor Zeus and in his guile 55 He hid it in a fennel stalk and thu 56 Hoodwinked the Thunderer, who aired his bile, 57 Cloud-Gatherer that he was, and said: “O son 58 of Iapetus, the craftiest god of all, 59 You stole the fire, content with what you’d done, 60 And duped me. So great anguish shall befall 61 Both you and future mortal men. A thing 62 of ill in lieu of fire I’ll afford 63 Them all to take delight in, cherishing 64 The evil”. Thus he spoke and then the lord 65 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay 67 And put a human voice and energy 68 Within it and a goddess’ features lay 69 On it and, like a maiden, sweet and pure, 70 The body, though Athene was to show 71 Her how to weave; upon her head allure 72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add 75 A wily nature and shamefacedness. 76 Those were his orders and what Lord Zeus bade 77 They did. The famed lame god immediately 78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 81 And cinctured, while the Graces and Seduction 82 Placed necklaces about her; then the Hours, 83 With lovely tresses, heightened this production 84 By garlanding this maid with springtime flowers. 85 Athene trimmed her up, while in her breast 86 Hermes put lies and wiles and qualitie 87 of trickery at thundering Zeus’ behest: 88 Since all Olympian divinitie 89 Bestowed this gift, Pandora was her name, 90 A bane to all mankind. When they had hatched 91 This perfect trap, Hermes, that man of fame, 92 The gods’ swift messenger, was then dispatched 93 To Epimetheus. Epimetheus, though, 94 Ignored Prometheus’ words not to receive 95 A gift from Zeus but, since it would cause woe 96 To me, so send it back; he would perceive 97 This truth when he already held the thing. 98 Before this time men lived quite separately, 99 Grief-free, disease-free, free of suffering, 100 Which brought the Death-Gods. Now in misery'101 Men age. Pandora took out of the jar 102 Grievous calamity, bringing to men 103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then 105 Still safe within its lip, not leaping out 106 (The lid already stopped her, by the will 107 of aegis-bearing Zeus). But all about 108 There roam among mankind all kinds of ill, 109 Filling both land and sea, while every day
110 Plagues haunt them, which, unwanted, come at night
111 As well, in silence, for Zeus took away
112 Their voice – it is not possible to fight
113 The will of Zeus. I’ll sketch now skilfully,
114 If you should welcome it, another story:
115 Take it to heart. The selfsame ancestry
116 Embraced both men and gods, who, in their glory
117 High on Olympus first devised a race
118 of gold, existing under Cronus’ reign
119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 1
42 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 1
47 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 172 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, 202 Might will be right and shame shall cease to be, 203 The bad will harm the good whom they shall maim 204 With crooked words, swearing false oaths. We’ll see 205 Envy among the wretched, foul of face 206 And voice, adoring villainy, and then 207 Into Olympus from the endless space 208 Mankind inhabits, leaving mortal men, 209 Fair flesh veiled by white robes, shall Probity 210 And Shame depart, and there’ll be grievous pain 2
11 For men: against all evil there shall be 212 No safeguard. Now I’ll tell, for lords who know
225 Perses – heed justice and shun haughtiness; 226 It aids no common man: nobles can’t stay 227 It easily because it will oppre 228 Us all and bring disgrace. The better way 229 Is Justice, who will outstrip Pride at last. 230 Fools learn this by experience because 231 The God of Oaths, by running very fast, 232 Keeps pace with and requites all crooked laws. 233 When men who swallow bribes and crookedly 234 Pass sentences and drag Justice away, 235 There’s great turmoil, and then, in misery 236 Weeping and covered in a misty spray, 237 She comes back to the city, carrying ' None
2. Hesiod, Theogony, 590, 904 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, his narrative of human Races • Hesiod, myth of the races in, • Seth, seed/race of • race of women

 Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 41; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 58; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 42; Tor (2017), Mortal and Divine in Early Greek Epistemology, 57

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590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων,904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς, ' None		sup>
590 So that the bird could once more take away904 The sound of whelps was heard, sometimes the ear ' None
3. Homer, Iliad, 1.423-1.425, 12.15-12.16, 15.236-15.238 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Dream imagery, hunts, chases, races or journeys • Hesiod, myth of the races in, • hero, heroism, Race of Heroes • myth, of the races • race, as category

 Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 152; Gruen (2011), Rethinking the Other in Antiquity, 198; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 81; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 39; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 381

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1.423 Ζεὺς γὰρ ἐς Ὠκεανὸν μετʼ ἀμύμονας Αἰθιοπῆας 1.424 χθιζὸς ἔβη κατὰ δαῖτα, θεοὶ δʼ ἅμα πάντες ἕποντο·
12.15 πέρθετο δὲ Πριάμοιο πόλις δεκάτῳ ἐνιαυτῷ, 12.16 Ἀργεῖοι δʼ ἐν νηυσὶ φίλην ἐς πατρίδʼ ἔβησαν,
15.236 ὣς ἔφατʼ, οὐδʼ ἄρα πατρὸς ἀνηκούστησεν Ἀπόλλων, 15.237 βῆ δὲ κατʼ Ἰδαίων ὀρέων ἴρηκι ἐοικὼς 15.238 ὠκέϊ φασσοφόνῳ, ὅς τʼ ὤκιστος πετεηνῶν.' ' None		sup>
1.423 But remain by your swift, sea-faring ships, and continue your wrath against the Achaeans, and refrain utterly from battle; for Zeus went yesterday to Oceanus, to the blameless Ethiopians for a feast, and all the gods followed with him; but on the twelfth day he will come back again to Olympus,
12.15 and the city of Priam was sacked in the tenth year, and the Argives had gone back in their ships to their dear native land, then verily did Poseidon and Apollo take counsel to sweep away the wall, bringing against it the might of all the rivers that flow forth from the mountains of Ida to the sea—
15.236 to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector, 15.238 to the end that yet again the Achaeans may have respite from their toil. So spake he, nor was Apollo disobedient to his father s bidding, but went down from the hills of Ida, like a fleet falcon, the slayer of doves, that is the swiftest of winged things. He found the son of wise-hearted Priam, even goodly Hector, ' ' None
4. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Hesiod, myth of the races in, • hero, heroism, Race of Heroes

 Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 151; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 41
5. Herodotus, Histories, 2.44, 5.67 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Hesiod, myth of the races in, • horse-races • torch-race

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 197; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 561; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 60

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2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.'' None		sup>
2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. ' "
5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. "' None
6. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • pyrrhiche at torch-race • relay race • torch-race

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 159; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 584, 743; Parker (2005), Polytheism and Society at Athens, 257
7. New Testament, 1 Corinthians, 10.32 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • race, Christians as • race. See ethnicity, third

 Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 265; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 7

sup>
10.32 ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ,'' None		sup>
10.32 Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;'' None
8. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • race • race. See ethnicity, third

 Found in books: Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 175; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 7

sup>
3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.'' None		sup>
3.28 There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. '' None
9. New Testament, Matthew, 21.43 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • race, Christians as • race, in Origen’s Commentary on Canticles • race. See ethnicity, third

 Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 239; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 265; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 7

sup>
21.43 διὰ τοῦτο λέγω ὑμῖν ὅτι ἀρθήσεται ἀφʼ ὑμῶν ἡ βασιλεία τοῦ θεοῦ καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.'' None		sup>
21.43 "Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. '' None
10. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Harnack, A., Third race • Third race • race

 Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 605; Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 10
11. Pausanias, Description of Greece, 1.30.2 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • torch-race

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 159; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 660

sup>
1.30.2 ἐν Ἀκαδημίᾳ δέ ἐστι Προμηθέως βωμός, καὶ θέουσιν ἀπʼ αὐτοῦ πρὸς τὴν πόλιν ἔχοντες καιομένας λαμπάδας· τὸ δὲ ἀγώνισμα ὁμοῦ τῷ δρόμῳ φυλάξαι τὴν δᾷδα ἔτι καιομένην ἐστίν, ἀποσβεσθείσης δὲ οὐδὲν ἔτι τῆς νίκης τῷ πρώτῳ, δευτέρῳ δὲ ἀντʼ αὐτοῦ μέτεστιν· εἰ δὲ μηδὲ τούτῳ καίοιτο, ὁ τρίτος ἐστὶν ὁ κρατῶν· εἰ δὲ καὶ πᾶσιν ἀποσβεσθείη, οὐδείς ἐστιν ὅτῳ καταλείπεται ἡ νίκη. ἔστι δὲ Μουσῶν τε βωμὸς καὶ ἕτερος Ἑρμοῦ καὶ ἔνδον Ἀθηνᾶς, τὸν δὲ Ἡρακλέους ἐποίησαν· καὶ φυτόν ἐστιν ἐλαίας, δεύτερον τοῦτο λεγόμενον φανῆναι.'' None		sup>
1.30.2 In the Academy is an altar to Prometheus, and from it they run to the city carrying burning torches. The contest is while running to keep the torch still alight; if the torch of the first runner goes out, he has no longer any claim to victory, but the second runner has. If his torch also goes out, then the third man is the victor. If all the torches go out, no one is left to be winner. There is an altar to the Muses, and another to Hermes, and one within to Athena, and they have built one to Heracles. There is also an olive tree, accounted to be the second that appeared.'' None
12. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • race, Christians as • race, third • race. See ethnicity, third

 Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 261, 262, 264; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 7
13. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • chariot race, • horse-races

 Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 355; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 266
14. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Seth, seed/race of • race without king

 Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 54; van den Broek (2013), Gnostic Religion in Antiquity, 188
15. None, None, nan
 Tagged with subjects: • race, • torch-race

 Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 765; Kapparis (2021), Women in the Law Courts of Classical Athens, 151
16. None, None, nan
 Tagged with subjects: • horse-races • torch race

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 239; Hitch (2017), Animal sacrifice in the ancient Greek world, 175
17. None, None, nan
 Tagged with subjects: • ephebes in torch-races • torch-race

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 138; Parker (2005), Polytheism and Society at Athens, 251



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