1. Hesiod, Theogony, 396, 577-578, 492 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 | 492. To grant to those she chooses victory |
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| 2. Homer, Odyssey, 3.174-3.175, 4.521, 4.563-4.567, 4.708, 5.399, 7.196, 7.223, 9.101, 10.334, 10.509-10.515, 11.9-11.50, 11.166-11.167, 11.476, 11.481-11.482, 11.485, 11.488-11.491, 11.601-11.627, 23.65-23.67, 23.238 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, of dead •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398, 399, 400, 404, 405; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 187, 214, 215, 217, 373 |
3. Hesiod, Works And Days, 769-772, 774, 780-784, 773 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 94 | 773. Who go from friend to friend, so let your face |
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| 4. Hesiod, Shield, 452 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 |
5. Homer, Iliad, 1.3, 5.221, 5.255, 8.44, 8.512, 9.133, 9.413, 10.513, 11.517, 15.387, 16.342, 16.395-16.396, 16.809, 22.166, 23.71-23.74, 23.379 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •death and the afterlife, communication with souls of the dead •soul, of dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 398, 400; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 214, 216, 374 | 1.3. / 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, 5.221. / go to face this man and make trial of him in arms. Nay, come, mount upon my car, that thou mayest see of what sort are the horses of Tros, well skilled to course fleetly hither and thither over the plain whether in pursuit or in flight. They twain will bring the two of us safely to the city, 5.255. / And I have no mind to mount upon a car, but even as I am will I go to face them; that I should quail Pallas Athene suffereth not. As for these twain, their swift horses shall not bear both back from us again, even if one or the other escape. And another thing will I tell thee, and do thou lay it to heart. 8.44. / do I speak with full purpose of heart, but am minded to be kindly to thee. So saying, he let harness beneath his car his bronze-hooved horses, swift of flight, with flowing manes of gold; and with gold he clad himself about his body, and grasped the well-wrought whip of gold, and stepped upon his car 8.512. / lest haply even by night the long-haired Achaeans make haste to take flight over the broad back of the sea. 9.133. / and that in beauty surpass all women folk. These will I give him, and amid them shall be she that then I took away, the daughter of Briseus; and I will furthermore swear a great oath that never went I up into her bed neither had dalliance with her as is the appointed way of mankind, even of men and women. 9.413. / For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, 10.513. / to the hollow ships, lest thou go thither in full flight, and haply some other god rouse up the Trojans. So spake she, and he knew the voice of the goddess as she spoke, and swiftly mounted the horses; and Odysseus smote them with his bow, and they sped toward the swift ships of the Achaeans. 11.517. / for the cutting out of arrows and the spreading of soothing simples. So spake he, and the horseman, Nestor of Gerenia, failed not to hearken. Forthwith he got him upon his chariot, and beside him mounted Machaon, the son of Asclepius the peerless leech; and he touched the horses with the lash, and nothing loath the pair sped on 15.387. / they in their cars, but the Achaeans high up on the decks of their black ships to which they had climbed, fought therefrom with long pikes that lay at hand for them upon the ships for sea-fighting,— jointed pikes, shod at the tip with bronze. 16.342. / but Peneleos smote him upon the neck beneath the ear, and all the blade sank in, so that naught but the skin held fast, and the head hung to one side, and his limbs were loosed. And Meriones with swift strides overtook Acamas, and thrust and smote him, even as he was mounting his car, upon the right shoulder; and he fell from his car and down over his eyes a mist was shed. 16.395. / back again towards the ships and would not suffer them for all their eagerness to set foot in the city, but in the mid-space between the ships and the river and the high wall he rushed among them and slew them, and got him vengeance for many a slain comrade. There verily he first smote Pronous with a cast of his bright spear, 16.396. / back again towards the ships and would not suffer them for all their eagerness to set foot in the city, but in the mid-space between the ships and the river and the high wall he rushed among them and slew them, and got him vengeance for many a slain comrade. There verily he first smote Pronous with a cast of his bright spear, 16.809. / Then blindness seized his mind, and his glorious limbs were loosed beneath him, and he stood in a daze; and from behind him from close at hand a Dardanian smote him upon the back between the shoulders with a cast of his sharp spear, even Panthous' son, Euphorbus, that excelled all men of his years in casting the spear, and in horsemanship, and in speed of foot; and lo, twenty warriors had he already cast 22.166. / even so these twain circled thrice with swift feet about the city of Priam; and all the gods gazed upon them. Then among these the father of men and gods was first to speak:Look you now, in sooth a well-loved man do mine eyes behold pursued around the wall; and my heart hath sorrow 23.71. / Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.72. / Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.73. / Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.74. / Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.379. / and the pace of their horses was forced to the uttermost. And forthwith the swift-footed mares of the son of Pheres shot to the front, and after them Diomedes' stallions of the breed of Tros; not far behind were they, but close behind, for they seemed ever like to mount upon |
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6. Aeschylus, Eumenides, 103 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 399| 103. ὁρᾶτε πληγὰς τάσδε καρδίας ὅθεν. | |
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7. Aeschylus, Persians, 604-630, 632-680, 631 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 406, 407; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 149| 631. εἰ γάρ τι κακῶν ἄκος οἶδε πλέον, | |
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| 8. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 399 |
9. Euripides, Bacchae, 902, 904-905, 903 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 215| 903. ἔφυγε χεῖμα, λιμένα δʼ ἔκιχεν· | |
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| 10. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 399 |
| 11. Empedocles, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 |
12. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 172| 108a. μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν | 108a. for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, |
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| 13. Herodotus, Histories, 5.92.7 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 406 |
| 14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 94 |
15. Aristophanes, The Women Celebrating The Thesmophoria, 957 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216| 957. ἐπισκοπεῖν δὲ πανταχῇ | |
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16. Aristophanes, Frogs, 1032-1033, 323-349, 351-459, 350 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 187| 350. ἱερᾶς ὑπὸ τιμᾶς. | |
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17. Aristophanes, Women of The Assembly, 1108, 1110-1111, 1109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 295| 1109. ζῶσαν καταπιττώσαντες εἶτα τὼ πόδε | |
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| 18. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402, 403 |
| 19. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402, 403 |
| 20. Callimachus, Fragments, 98-99 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402, 403 |
21. Cicero, Republic, 6.18-6.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 149| 6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem. | |
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22. Ovid, Metamorphoses, 11.1-11.66 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 424| 11.1. Carmine dum tali silvas animosque ferarum 11.2. Threicius vates et saxa sequentia ducit, 11.3. ecce nurus Ciconum, tectae lymphata ferinis 11.4. pectora velleribus, tumuli de vertice cernunt 11.5. Orphea percussis sociantem carmina nervis. 11.6. E quibus una, leves iactato crine per auras, 11.7. “en,” ait “en hic est nostri contemptor!” et hastam 11.8. vatis Apollinei vocalia misit in ora, 11.9. quae foliis praesuta notam sine vulnere fecit; 11.10. alterius telum lapis est, qui missus in ipso 11.11. aere concentu victus vocisque lyraeque est 11.12. ac veluti supplex pro tam furialibus ausis 11.13. ante pedes iacuit. Sed enim temeraria crescunt 11.14. bella modusque abiit, insanaque regnat Erinys. 11.15. Cunctaque tela forent cantu mollita, sed ingens 11.16. clamor et infracto Berecyntia tibia cornu 11.17. tympanaque et plausus et Bacchei ululatus 11.18. obstrepuere sono citharae: tum denique saxa 11.19. non exauditi rubuerunt sanguine vatis. 11.20. Ac primum attonitas etiamnum voce canentis 11.21. innumeras volucres anguesque agmenque ferarum 11.22. Maenades, Orphei titulum, rapuere, theatri. 11.23. Inde cruentatis vertuntur in Orphea dextris 11.24. et coeunt ut aves, si quando luce vagantem 11.25. noctis avem cernunt. Structoque utrimque theatro 11.26. ceu matutina cervus periturus harena 11.27. praeda canum est, vatemque petunt et fronde virentes 11.28. coniciunt thyrsos non haec in munera factos. 11.29. Hae glaebas, illae direptos arbore ramos, 11.30. pars torquent silices. Neu desint tela furori, 11.31. forte boves presso subigebant vomere terram, 11.32. nec procul hinc multo fructum sudore parantes 11.33. dura lacertosi fodiebant arva coloni. 11.34. Agmine qui viso fugiunt operisque relinquunt 11.35. arma sui, vacuosque iacent dispersa per agros 11.36. sarculaque rastrique graves longique ligones. 11.37. Quae postquam rapuere ferae cornuque minaci 11.38. divulsere boves, ad vatis fata recurrunt 11.39. Tendentemque manus et in illo tempore primum 11.40. inrita dicentem nec quicquam voce moventem 11.41. sacrilegae perimunt. Perque os, pro Iuppiter! illud 11.42. auditum saxis intellectumque ferarum 11.43. sensibus in ventos anima exhalata recessit. 11.44. Te maestae volucres, Orpheu, te turba ferarum, 11.45. te rigidi silices, tua carmina saepe secutae 11.46. fleverunt silvae, positis te frondibus arbor 11.47. tonsa comas luxit. Lacrimis quoque flumina dicunt 11.48. increvisse suis, obstrusaque carbasa pullo 11.49. naides et dryades passosque habuere capillos. 11.50. Membra iacent diversa locis. Caput, Hebre, lyramque 11.51. excipis, et (mirum!) medio dum labitur amne, 11.52. flebile nescio quid queritur lyra, flebile lingua 11.53. murmurat exanimis, respondent flebile ripae. 11.54. Iamque mare invectae flumen populare relinquunt 11.55. et Methymnaeae potiuntur litore Lesbi. 11.56. Hic ferus expositum peregrinis anguis harenis 11.57. os petit et sparsos stillanti rore capillos. 11.58. Tandem Phoebus adest morsusque inferre parantem 11.59. arcet et in lapidem rictus serpentis apertos 11.60. congelat et patulos, ut erant, indurat hiatus. 11.61. Umbra subit terras et quae loca viderat ante, 11.62. cuncta recognoscit quaerensque per arva piorum 11.63. invenit Eurydicen cupidisque amplectitur ulnis. 11.64. Hic modo coniunctis spatiantur passibus ambo, 11.65. nunc praecedentem sequitur, nunc praevius anteit 11.66. Eurydicenque suam iam tutus respicit Orpheus. | |
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| 23. Pliny The Elder, Natural History, 7.152 (1st cent. CE - 1st cent. CE) Tagged with subjects: •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 403 |
24. Pausanias, Description of Greece, 6.6.7-6.6.11 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •death and the afterlife, communication with souls of the dead Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402| 6.6.7. ἐπανήκων δὲ ἐς Ἰταλίαν τότε δὴ ἐμαχέσατο πρὸς τὸν Ἥρω· τὰ δὲ ἐς αὐτὸν εἶχεν οὕτως. Ὀδυσσέα πλανώμενον μετὰ ἅλωσιν τὴν Ἰλίου κατενεχθῆναί φασιν ὑπὸ ἀνέμων ἔς τε ἄλλας τῶν ἐν Ἰταλίᾳ καὶ Σικελίᾳ πόλεων, ἀφικέσθαι δὲ καὶ ἐς Τεμέσαν ὁμοῦ ταῖς ναυσί· μεθυσθέντα οὖν ἐνταῦθα ἕνα τῶν ναυτῶν παρθένον βιάσασθαι καὶ ὑπὸ τῶν ἐπιχωρίων ἀντὶ τούτου καταλευσθῆναι τοῦ ἀδικήματος. 6.6.8. Ὀδυσσέα μὲν δὴ ἐν οὐδενὶ λόγῳ θέμενον αὐτοῦ τὴν ἀπώλειαν ἀποπλέοντα οἴχεσθαι, τοῦ καταλευσθέντος δὲ ἀνθρώπου τὸν δαίμονα οὐδένα ἀνιέναι καιρὸν ἀποκτείνοντά τε ὁμοίως τοὺς ἐν τῇ Τεμέσῃ καὶ ἐπεξερχόμενον ἐπὶ πᾶσαν ἡλικίαν, ἐς ὃ ἡ Πυθία τὸ παράπαν ἐξ Ἰταλίας ὡρμημένους φεύγειν Τεμέσαν μὲν ἐκλιπεῖν οὐκ εἴα, τὸν δὲ Ἥρω σφᾶς ἐκέλευσεν ἱλάσκεσθαι τέμενός τε ἀποτεμομένους οἰκοδομήσασθαι ναόν, διδόναι δὲ κατὰ ἔτος αὐτῷ γυναῖκα τῶν ἐν Τεμέσῃ παρθένων τὴν καλλίστην. 6.6.9. τοῖς μὲν δὴ τὰ ὑπὸ τοῦ θεοῦ προστεταγμένα ὑπουργοῦσι δεῖμα ἀπὸ τοῦ δαίμονος ἐς τἄλλα ἦν οὐδέν· Εὔθυμος δὲ— ἀφίκετο γὰρ ἐς τὴν Τεμέσαν, καί πως τηνικαῦτα τὸ ἔθος ἐποιεῖτο τῷ δαίμονι—πυνθάνεται τὰ παρόντα σφίσι, καὶ ἐσελθεῖν τε ἐπεθύμησεν ἐς τὸν ναὸν καὶ τὴν παρθένον ἐσελθὼν θεάσασθαι. ὡς δὲ εἶδε, τὰ μὲν πρῶτα ἐς οἶκτον, δεύτερα δὲ ἀφίκετο καὶ ἐς ἔρωτα αὐτῆς· καὶ ἡ παῖς τε συνοικήσειν κατώμνυτο αὐτῷ σώσαντι αὐτὴν καὶ ὁ Εὔθυμος ἐνεσκευασμένος ἔμενε τὴν ἔφοδον τοῦ δαίμονος. 6.6.10. ἐνίκα τε δὴ τῇ μάχῃ καὶ —ἐξηλαύνετο γὰρ ἐκ τῆς γῆς—ὁ Ἥρως ἀφανίζεταί τε καταδὺς ἐς θάλασσαν καὶ γάμος τε ἐπιφανὴς Εὐθύμῳ καὶ ἀνθρώποις τοῖς ἐνταῦθα ἐλευθερία τοῦ λοιποῦ σφισιν ἦν ἀπὸ τοῦ δαίμονος. ἤκουσα δὲ καὶ τοιόνδε ἔτι ἐς τὸν Εὔθυμον, ὡς γήρως τε ἐπὶ μακρότατον ἀφίκοιτο καὶ ὡς ἀποθανεῖν ἐκφυγὼν αὖθις ἕτερόν τινα ἐξ ἀνθρώπων ἄλλον ἀπέλθοι τρόπον· οἰκεῖσθαι δὲ τὴν Τεμέσαν καὶ ἐς ἐμὲ ἀνδρὸς ἤκουσα πλεύσαντος κατὰ ἐμπορίαν. 6.6.11. τόδε μὲν ἤκουσα, γραφῇ δὲ τοιάδε ἐπιτυχὼν οἶδα· ἦν δὲ αὕτη γραφῆς μίμημα ἀρχαίας. νεανίσκος Σύβαρις καὶ Κάλαβρός τε ποταμὸς καὶ Λύκα πηγή, πρὸς δὲ ἡρῷόν τε καὶ Τεμέσα ἦν ἡ πόλις, ἐν δέ σφισι καὶ δαίμων ὅντινα ἐξέβαλεν ὁ Εὔθυμος, χρόαν τε δεινῶς μέλας καὶ τὸ εἶδος ἅπαν ἐς τὰ μάλιστα φοβερός, λύκου δὲ ἀμπίσχετο δέρμα ἐσθῆτα· ἐτίθετο δὲ καὶ ὄνομα Λύκαν τὰ ἐπὶ τῇ γραφῇ γράμματα. | 6.6.7. On his return to Italy Euthymus fought against the Hero, the story about whom is as follows. Odysseus, so they say, in his wanderings after the capture of Troy was carried down by gales to various cities of Italy and Sicily , and among them he came with his ships to Temesa. Here one of his sailors got drunk and violated a maiden, for which offence he was stoned to death by the natives. 6.6.8. Now Odysseus, it is said, cared nothing about his loss and sailed away. But the ghost of the stoned man never ceased killing without distinction the people of Temesa, attacking both old and young, until, when the inhabitants had resolved to flee from Italy for good, the Pythian priestess forbad them to leave Temesa, and ordered them to propitiate the Hero, setting him a sanctuary apart and building a temple, and to give him every year as wife the fairest maiden in Temesa. 6.6.9. So they performed the commands of the god and suffered no more terrors from the ghost. But Euthymus happened to come to Temesa just at the time when the ghost was being propitiated in the usual way; learning what was going on he had a strong desire to enter the temple, and not only to enter it but also to look at the maiden. When he saw her he first felt pity and afterwards love for her. The girl swore to marry him if he saved her, and so Euthymus with his armour on awaited the onslaught of the ghost. 6.6.10. He won the fight, and the Hero was driven out of the land and disappeared, sinking into the depth of the sea. Euthymus had a distinguished wedding, and the inhabitants were freed from the ghost for ever. I heard another story also about Euthymus, how that he reached extreme old age, and escaping again from death departed from among men in another way. Temesa is still inhabited, as I heard from a man who sailed there as a merchant. 6.6.11. This I heard, and I also saw by chance a picture dealing with the subject. It was a copy of an ancient picture. There were a stripling, Sybaris , a river, Calabrus, and a spring, Lyca. Besides, there were a hero-shrine and the city of Temesa, and in the midst was the ghost that Euthymus cast out. Horribly black in color, and exceedingly dreadful in all his appearance, he had a wolf's skin thrown round him as a garment. The letters on the picture gave his name as Lycas. |
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| 25. Apuleius, On The God of Socrates, 24.19-24.21 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 149 |
| 26. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 373 |
| 27. Lucian, The Lover of Lies, 27-28 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 406 |
| 28. Iamblichus, Life of Pythagoras, 18.82 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 149 |
| 29. Porphyry, Life of Plotinus, 10 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 373 |
30. Diogenes Laertius, Lives of The Philosophers, 8.31-8.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 149 | 8.31. The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. |
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| 31. Proclus, Commentary On Plato'S Republic, 2.119, 2.129-2.130 (5th cent. CE - 5th cent. CE) Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 149 |
| 32. Anon., Nostoi (Fragmenta), None Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 216 |
| 33. Epigraphy, Knidos, 303 Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 168 |
34. Vergil, Aeneis, 6.540-6.543 Tagged with subjects: •soul, of dead Found in books: de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 174 | 6.541. Here Cerberus, with triple-throated roar, 6.542. Made all the region ring, as there he lay 6.543. At vast length in his cave. The Sibyl then, |
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