|1. Hesiod, Theogony, 304, 306-315, 616-617, 700, 820-885, 901 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Chalcidian vases, hydria with Zeus fighting Typhon • Hesiod, Typhon • Socrates, on Typhon • Typhoeus • Typhoeus, • Typhoeus/Typhon • Typhon • Typhon (Typhoeus) • Typhon, Socrates on • Typhon, challenging Zeus • Typhon, in Theogony (Hesiod) • Typhon-Seth • Zeus, and Typhon • Zeus, beating Typhon
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 60, 61; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 151, 152; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 24, 31, 250, 253; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 29, 30; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 277; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 34, 205, 228, 233, 296; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 60, 140; Kneebone (2020), Orthodoxy and the Courts in Late Antiquity, 348, 352, 353; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 143, 148; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 345; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 72, 73, 78, 81, 82, 235, 254, 256; Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 200; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 27; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 158, 161, 170
304 ἣ δʼ ἔρυτʼ εἰν Ἀρίμοισιν ὑπὸ χθονὶ λυγρὴ Ἔχιδνα,306 τῇ δὲ Τυφάονά φασι μιγήμεναι ἐν φιλότητι 307 δεινόν θʼ ὑβριστήν τʼ ἄνομόν θʼ ἑλικώπιδι κούρῃ· 308 ἣ δʼ ὑποκυσαμένη τέκετο κρατερόφρονα τέκνα. 309 Ὄρθον μὲν πρῶτον κύνα γείνατο Γηρυονῆι· 310 δεύτερον αὖτις ἔτικτεν ἀμήχανον, οὔ τι φατειὸν 311 Κέρβερον ὠμηστήν, Ἀίδεω κύνα χαλκεόφωνον, 312 πεντηκοντακέφαλον, ἀναιδέα τε κρατερόν τε· 313 τὸ τρίτον Ὕδρην αὖτις ἐγείνατο λυγρὰ ἰδυῖαν 314 Λερναίην, ἣν θρέψε θεὰ λευκώλενος Ἥρη 315 ἄπλητον κοτέουσα βίῃ Ἡρακληείῃ.
616 καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει. 617 Βριάρεῳ δʼ ὡς πρῶτα πατὴρ ὠδύσσατο θυμῷ
700 καῦμα δὲ θεσπέσιον κάτεχεν Χάος· εἴσατο δʼ ἄντα
820 αὐτὰρ ἐπεὶ Τιτῆνας ἀπʼ οὐρανοῦ ἐξέλασεν Ζεύς, 821 ὁπλότατον τέκε παῖδα Τυφωέα Γαῖα πελώρη 822 Ταρτάρου ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην· 823 οὗ χεῖρες μὲν ἔασιν ἐπʼ ἰσχύι, ἔργματʼ ἔχουσαι, 824 καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων 825 ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, 826 γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων 827 θεσπεσίῃς κεφαλῇσιν ὑπʼ ὀφρύσι πῦρ ἀμάρυσσεν· 828 πασέων δʼ ἐκ κεφαλέων πῦρ καίετο δερκομένοιο· 829 φωναὶ δʼ ἐν πάσῃσιν ἔσαν δεινῇς κεφαλῇσι 830 παντοίην ὄπʼ ἰεῖσαι ἀθέσφατον· ἄλλοτε μὲν γὰρ 831 φθέγγονθʼ ὥστε θεοῖσι συνιέμεν, ἄλλοτε δʼ αὖτε 832 ταύρου ἐριβρύχεω, μένος ἀσχέτου, ὄσσαν ἀγαύρου, 833 ἄλλοτε δʼ αὖτε λέοντος ἀναιδέα θυμὸν ἔχοντος, 834 ἄλλοτε δʼ αὖ σκυλάκεσσιν ἐοικότα, θαύματʼ ἀκοῦσαι, 835 ἄλλοτε δʼ αὖ ῥοίζεσχʼ, ὑπὸ δʼ ἤχεεν οὔρεα μακρά. 836 καί νύ κεν ἔπλετο ἔργον ἀμήχανον ἤματι κείνῳ 837 καί κεν ὅ γε θνητοῖσι καὶ ἀθανάτοισιν ἄναξεν, 838 εἰ μὴ ἄρʼ ὀξὺ νόησε πατὴρ ἀνδρῶν τε θεῶν τε. 839 σκληρὸν δʼ ἐβρόντησε καὶ ὄβριμον, ἀμφὶ δὲ γαῖα 840 σμερδαλέον κονάβησε καὶ οὐρανὸς εὐρὺς ὕπερθε 841 πόντος τʼ Ὠκεανοῦ τε ῥοαὶ καὶ Τάρταρα γαίης. 842 ποσσὶ δʼ ὕπʼ ἀθανάτοισι μέγας πελεμίζετʼ Ὄλυμπος 843 ὀρνυμένοιο ἄνακτος· ἐπεστενάχιζε δὲ γαῖα. 844 καῦμα δʼ ὑπʼ ἀμφοτέρων κάτεχεν ἰοειδέα πόντον 845 βροντῆς τε στεροπῆς τε, πυρός τʼ ἀπὸ τοῖο πελώρου, 846 πρηστήρων ἀνέμων τε κεραυνοῦ τε φλεγέθοντος. 847 ἔζεε δὲ χθὼν πᾶσα καὶ οὐρανὸς ἠδὲ θάλασσα· 848 θυῖε δʼ ἄρʼ ἀμφʼ ἀκτὰς περί τʼ ἀμφί τε κύματα μακρὰ 849 ῥιπῇ ὕπʼ ἀθανάτων, ἔνοσις δʼ ἄσβεστος ὀρώρει· 850 τρέε δʼ Ἀίδης, ἐνέροισι καταφθιμένοισιν ἀνάσσων, 851 Τιτῆνές θʼ ὑποταρτάριοι, Κρόνον ἀμφὶς ἐόντες, 852 ἀσβέστου κελάδοιο καὶ αἰνῆς δηιοτῆτος. 853 Ζεὺς δʼ ἐπεὶ οὖν κόρθυνεν ἑὸν μένος, εἵλετο δʼ ὅπλα, 854 βροντήν τε στεροπήν τε καὶ αἰθαλόεντα κεραυνόν, 855 πλῆξεν ἀπʼ Οὐλύμποιο ἐπάλμενος· ἀμφὶ δὲ πάσας 856 ἔπρεσε θεσπεσίας κεφαλὰς δεινοῖο πελώρου. 857 αὐτὰρ ἐπεὶ δή μιν δάμασεν πληγῇσιν ἱμάσσας, 858 ἤριπε γυιωθείς, στενάχιζε δὲ γαῖα πελώρη. 859 φλὸξ δὲ κεραυνωθέντος ἀπέσσυτο τοῖο ἄνακτος 860 οὔρεος ἐν βήσσῃσιν ἀιδνῇς παιπαλοέσσῃς, 861 πληγέντος. πολλὴ δὲ πελώρη καίετο γαῖα 862 ἀτμῇ θεσπεσίῃ καὶ ἐτήκετο κασσίτερος ὣς 863 τέχνῃ ὕπʼ αἰζηῶν ἐν ἐυτρήτοις χοάνοισι 864 θαλφθείς, ἠὲ σίδηρος, ὅ περ κρατερώτατός ἐστιν. 865 οὔρεος ἐν βήσσῃσι δαμαζόμενος πυρὶ κηλέῳ 866 τήκεται ἐν χθονὶ δίῃ ὑφʼ Ἡφαιστου παλάμῃσιν. 867 ὣς ἄρα τήκετο γαῖα σέλαι πυρὸς αἰθομένοιο. 868 ῥῖψε δέ μιν θυμῷ ἀκαχὼν ἐς Τάρταρον εὐρύν. 869 ἐκ δὲ Τυφωέος ἔστʼ ἀνέμων μένος ὑγρὸν ἀέντων, 870 νόσφι Νότου Βορέω τε καὶ ἀργέστεω Ζεφύροιο· 871 οἵ γε μὲν ἐκ θεόφιν γενεή, θνητοῖς μέγʼ ὄνειαρ· 872 οἱ δʼ ἄλλοι μαψαῦραι ἐπιπνείουσι θάλασσαν· 873 αἳ δή τοι πίπτουσαι ἐς ἠεροειδέα πόντον, 874 πῆμα μέγα θνητοῖσι, κακῇ θυίουσιν ἀέλλῃ· 875 ἄλλοτε δʼ ἄλλαι ἄεισι διασκιδνᾶσί τε νῆας 876 ναύτας τε φθείρουσι· κακοῦ δʼ οὐ γίγνεται ἀλκὴ 877 ἀνδράσιν, οἳ κείνῃσι συνάντωνται κατὰ πόντον· 878 αἳ δʼ αὖ καὶ κατὰ γαῖαν ἀπείριτον ἀνθεμόεσσαν 879 ἔργʼ ἐρατὰ φθείρουσι χαμαιγενέων ἀνθρώπων 880 πιμπλεῖσαι κόνιός τε καὶ ἀργαλέου κολοσυρτοῦ. 881 αὐτὰρ ἐπεί ῥα πόνον μάκαρες θεοὶ ἐξετέλεσσαν, 882 Τιτήνεσσι δὲ τιμάων κρίναντο βίηφι, 883 δή ῥα τότʼ ὤτρυνον βασιλευέμεν ἠδὲ ἀνάσσειν 884 Γαίης φραδμοσύνῃσιν Ὀλύμπιον εὐρύοπα Ζῆν 885 ἀθανάτων· ὃ δὲ τοῖσιν ἑὰς διεδάσσατο τιμάς.
901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας, ' None
304 Towards Night, where the Hesperides sing out clear306 And her who bore a woeful destiny, 307 Medusa (she was mortal, but Sthenno 308 And Euryale were not and did not grow 309 In age) and then the dark-haired god of the sea, 310 Amid spring flowers and in a pleasant lea, 311 Lay with her. When Perseus cut off her head, 312 Great Chrysaor and Pegasus were bred 313 From her dead body, Pegasus called thu 314 Since he was born near the springs of Oceanus, 315 Chrysaor since at the moment of his birth
616 Would have, great lord of all.” But Zeus well knew 617 The trick and planned against humanity
700 With no conclusion clinched by either side:
820 The other one, the cloud-wrapped evil Night, 821 Holds Sleep, Death’s brother and her progeny, 822 And there they dwell in dim obscurity, 823 Dread gods, never looked at by the beaming Sun, 824 Whether descending when the day is done 825 Or climbing back to Heaven. Day peacefully 826 Roams through the earth and the broad backs of the sea, 827 Benevolent to mortals; Night, however, 828 Displays a heart of iron, as ruthless ever 829 As bronze; the mortals whom he seizes he 830 Holds fast: indeed he’s earned the enmity 831 of all the deathless gods. In front, there stand 832 The echoing halls of the god of the lower land, 833 Strong Hades, and Persephone. A guard 834 In canine form, stands, terrible and hard, 835 Before the house; and he employs deceit: 836 On those who enter he fawns at their feet, 837 Tail tucked, ears back, but blocks them if they try 838 To leave: indeed he keeps a watchful eye 839 And eats them if they do. The dread goddess, 840 Who’s earned from all the gods much bitterness, 841 The river Styx, lives there, the progeny 842 of Ocean, his first daughter. Separately 843 She dwells, great rocks above her; all around 844 Her glorious dwelling white columns abound, 845 Leading to Heaven. It is very rare 846 Swift-footed Iris brings a message there 847 Across the sea. When strife and feuds arise 848 Among the gods, or when one of them lie 849 Zeus sends for her to bring from far away, 850 In a golden jug, the great oaths gods must say, 851 Represented by the water, famed and cold, 852 That ever from a beetling rock has rolled. 853 From under earth a branch of Ocean flows: 854 Through Night out of the holy stream it goes. 855 A tenth part Iris owns. With nine streams he 856 Winds all around the earth and spacious sea 857 Into the main; but the share of the godde 858 Drops from the rock, a source of bitterne 859 To gods: if one with this pours a libation 860 And is forsworn, he suffers tribulation: 861 He must lie breathless till an entire year 862 Has run its course, at no time coming near 863 Ambrosia or nectar, uttering 864 No words, upon a bed, and suffering 865 A heavy trance. When the long year is past, 866 Another trial, more arduous than the last, 867 Is thrust upon him. He is separated 868 From all the other gods for nine years, fated 869 To miss the feasts and councils that they hold. 870 But on the tenth he’s welcomed to the fold 871 Once more. The oath for all eternity 872 Was by the gods thus authorized to be 873 In Styx’s primal water, where it stream 874 In a rugged place. There are the dark extreme 875 of Earth, the barren sea, dim Tartaru 876 And starry Heaven, dank and hideous, 877 Which even the gods abhor; and gates that glow 878 And a firm, bronze sill, with boundless roots below, 879 Its metal native; far away from all 880 The gods the Titans dwell, beyond the pall 881 of Chaos. But the glorious allie 882 of thunderous Zeus dwell where the Ocean lies, 883 Even Cottus and Gyes. But Briareus, 884 Because he is upright, the clamorou 885 Earth-Shaker made his son-in-law, for he
901 A bull, unruly, proud and furious, ' None
|2. Homer, Iliad, 1.399-1.406, 2.782-2.783, 15.185-15.189, 16.440, 18.396 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Typhoeus • Typhoeus, • Typhon • Zeus, and Typhon • typhos
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 60; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 319; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 33; Edmunds (2021), Greek Myth, 158; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 140; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 83; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 200; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 20, 75, 82, 85, 243; Rojas(2019), The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons, 200; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 161
1.399 ὁππότε μιν ξυνδῆσαι Ὀλύμπιοι ἤθελον ἄλλοι 1.400 Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη· 1.401 ἀλλὰ σὺ τόν γʼ ἐλθοῦσα θεὰ ὑπελύσαο δεσμῶν, 1.402 ὦχʼ ἑκατόγχειρον καλέσασʼ ἐς μακρὸν Ὄλυμπον, 1.403 ὃν Βριάρεων καλέουσι θεοί, ἄνδρες δέ τε πάντες 1.404 Αἰγαίωνʼ, ὃ γὰρ αὖτε βίην οὗ πατρὸς ἀμείνων· 1.405 ὅς ῥα παρὰ Κρονίωνι καθέζετο κύδεϊ γαίων· 1.406 τὸν καὶ ὑπέδεισαν μάκαρες θεοὶ οὐδʼ ἔτʼ ἔδησαν.
2.782 χωομένῳ ὅτε τʼ ἀμφὶ Τυφωέϊ γαῖαν ἱμάσσῃ 2.783 εἰν Ἀρίμοις, ὅθι φασὶ Τυφωέος ἔμμεναι εὐνάς·
15.185 ὢ πόποι ἦ ῥʼ ἀγαθός περ ἐὼν ὑπέροπλον ἔειπεν 15.186 εἴ μʼ ὁμότιμον ἐόντα βίῃ ἀέκοντα καθέξει. 15.187 τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188 Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 15.189 τριχθὰ δὲ πάντα δέδασται, ἕκαστος δʼ ἔμμορε τιμῆς·
16.440 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες.
18.396 μητρὸς ἐμῆς ἰότητι κυνώπιδος, ἥ μʼ ἐθέλησε'' None
1.399 For often I have heard you glorying in the halls of my father, and declaring that you alone among the immortals warded off shameful ruin from the son of Cronos, lord of the dark clouds, on the day when the other Olympians wished to put him in bonds, even Hera and Poseidon and Pallas Athene. 1.400 But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, 1.405 and the blessed gods were seized with fear of him, and did not bind Zeus. Bring this now to his remembrance, and sit by his side, and clasp his knees, in hope that he might perhaps wish to succour the Trojans, and for those others, the Achaeans, to pen them in among the sterns of their ships and around the sea as they are slain, so that they may all have profit of their king,
2.782 So marched they then as though all the land were swept with fire; and the earth groaned beneath them, as beneath Zeus that hurleth the thunderbolt in his wrath, when he scourgeth the land about Typhoeus in the country of the Arimi, where men say is the couch of Typhoeus. Even so the earth groaned greatly beneath their tread as they went;
15.185 Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain.
16.440 Most dread son of Cronos, what a word hast thou said! A man that is mortal, doomed long since by fate, art thou minded to deliver again from dolorous death? Do as thou wilt; but be sure that we other gods assent not all thereto. And another thing will I tell thee, and do thou lay it to heart:
18.396 even she that saved me when pain was come upon me after I had fallen afar through the will of my shameless mother, that was fain to hide me away by reason of my lameness. Then had I suffered woes in heart, had not Eurynome and Thetis received me into their bosom—Eurynome, daughter of backward-flowing Oceanus. '' None
|3. Aeschylus, Prometheus Bound, 351-372 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Socrates, on Typhon • Typhoeus • Typhoeus, • Typhon, Socrates on • Typhon, challenging Zeus • Typhos (also Typhon, Typhoeus) • Zeus, beating Typhon
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 152; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 30, 39; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 121, 122; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 112
351 ἕστηκε κίονʼ οὐρανοῦ τε καὶ χθονὸς'352 ὤμοις ἐρείδων, ἄχθος οὐκ εὐάγκαλον. 353 τὸν γηγενῆ τε Κιλικίων οἰκήτορα 354 ἄντρων ἰδὼν ᾤκτιρα, δάιον τέρας 355 ἑκατογκάρανον πρὸς βίαν χειρούμενον 356 Τυφῶνα θοῦρον· πᾶσιν ὅς ἀντέστη θεοῖς, 357 σμερδναῖσι γαμφηλαῖσι συρίζων φόβον· 358 ἐξ ὀμμάτων δʼ ἤστραπτε γοργωπὸν σέλας, 359 ὡς τὴν Διὸς τυραννίδʼ ἐκπέρσων βίᾳ· 360 ἀλλʼ ἦλθεν αὐτῷ Ζηνὸς ἄγρυπνον βέλος, 361 καταιβάτης κεραυνὸς ἐκπνέων φλόγα, 362 ὃς αὐτὸν ἐξέπληξε τῶν ὑψηγόρων 363 κομπασμάτων. φρένας γὰρ εἰς αὐτὰς τυπεὶς 364 ἐφεψαλώθη κἀξεβροντήθη σθένος. 365 καὶ νῦν ἀχρεῖον καὶ παράορον δέμας 366 κεῖται στενωποῦ πλησίον θαλασσίου 367 ἰπούμενος ῥίζαισιν Αἰτναίαις ὕπο· 368 κορυφαῖς δʼ ἐν ἄκραις ἥμενος μυδροκτυπεῖ 369 Ἥφαιστος· ἔνθεν ἐκραγήσονταί ποτε 370 ποταμοὶ πυρὸς δάπτοντες ἀγρίαις γνάθοις 371 τῆς καλλικάρπου Σικελίας λευροὺς γύας· 372 τοιόνδε Τυφὼς ἐξαναζέσει χόλον ' None
351 of my brother Atlas, who, towards the west, stands bearing on his shoulders the pillar of heaven and earth, a burden not easy for his arms to grasp. Pity moved me, too, at the sight of the earth-born dweller of the Cilician caves curbed by violence, that destructive monster '352 of my brother Atlas, who, towards the west, stands bearing on his shoulders the pillar of heaven and earth, a burden not easy for his arms to grasp. Pity moved me, too, at the sight of the earth-born dweller of the Cilician caves curbed by violence, that destructive monster 355 of a hundred heads, impetuous Typhon. He withstood all the gods, hissing out terror with horrid jaws, while from his eyes lightened a hideous glare, as though he would storm by force the sovereignty of Zeus. 360 But the unsleeping bolt of Zeus came upon him, the swooping lightning brand with breath of flame, which struck him, frightened, from his loud-mouthed boasts; then, stricken to the very heart, he was burnt to ashes and his strength blasted from him by the lightning bolt. 365 And now, a helpless and a sprawling bulk, he lies hard by the narrows of the sea, pressed down beneath the roots of 370 rivers of fire, 371 rivers of fire, ' None
|4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Typhon • Typhon-Seth • Typhos (also Typhon, Typhoeus)
Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 110; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 143; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 48
|5. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Typhoeus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48
|6. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Typhoeus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48, 161; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48, 161
|7. Ovid, Metamorphoses, 5.319-5.320, 5.341-5.355, 5.366-5.368 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Metamorphoses, Typhoeus • Typhoeus
Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 60, 63, 65; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 193; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 167, 168, 169
5.319 bella canit superum, falsoque in honore Gigantas 5.320 ponit et extenuat magnorum facta deorum;
5.341 “Prima Ceres unco glaebam dimovit aratro, 5.342 prima dedit fruges alimentaque mitia terris, 5.343 prima dedit leges: Cereris sunt omnia munus. 5.344 Illa canenda mihi est. Utinam modo dicere possem 5.345 carmina digna dea: certe dea carmine digna est. 5.346 Vasta giganteis ingesta est insula membris 5.347 Trinacris et magnis subiectum molibus urget 5.348 aetherias ausum sperare Typhoea sedes. 5.349 Nititur ille quidem pugnatque resurgere saepe, 5.351 laeva, Pachyne, tibi, Lilybaeo crura premuntur, 5.352 degravat Aetna caput: sub qua resupinus harenas 5.353 eiectat flammamque ferox vomit ore Typhoeus. 5.354 Saepe remoliri luctatur pondera terrae 5.355 oppidaque et magnos devolvere corpore montes.
5.366 “illa, quibus superas omnes, cape tela, Cupido, 5.367 inque dei pectus celeres molire sagittas, 5.368 cui triplicis cessit fortuna novissima regni.' ' None
5.319 the soldier hardened to an upright stone.— 5.320 Assured he was alive, Astyage
5.341 to Perseus, and confessed his wicked deeds; 5.342 and thus imploring spoke; 5.343 “Remove, I pray, 5.344 O Perseus, thou invincible, remove 5.345 from me that dreadful Gorgon: take away 5.346 the stone-creating countece of thy 5.347 unspeakable Medusa! For we warred 5.348 not out of hatred, nor to gain a throne,' "5.349 but clashed our weapons for a woman's sake.—" '5.351 gave argument for mine. It grieves me not 5.352 to yield, O bravest, only give me life, 5.353 and all the rest be thine.” Such words implored 5.354 the craven, never daring to addre 5.355 his eyes to whom he spoke.
5.366 my father-in-law, that my surrendered spouse 5.367 may soften her great grief when she but see 5.368 the darling image of her first betrothed.”' ' None
|8. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Metamorphoses, Typhoeus • Typhoeus
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 121, 122, 141; Williams and Vol (2022), Philosophy in Ovid, Ovid as Philosopher, 168, 169
|9. Apollodorus, Bibliotheca, 1.6.1-1.6.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Typhoeus, • Typhon
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 25, 31; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 26, 85; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 48
1.6.1 περὶ μὲν οὖν Δήμητρος ταῦτα λέγεται· Γῆ δὲ περὶ Τιτάνων ἀγανακτοῦσα γεννᾷ Γίγαντας ἐξ Οὐρανοῦ, μεγέθει μὲν σωμάτων ἀνυπερβλήτους, δυνάμει δὲ ἀκαταγωνίστους, οἳ φοβεροὶ μὲν ταῖς ὄψεσι κατεφαίνοντο, καθειμένοι βαθεῖαν κόμην ἐκ κεφαλῆς καὶ γενείων, εἶχον δὲ τὰς βάσεις φολίδας δρακόντων. ἐγένοντο δέ, ὡς μέν τινες λέγουσιν, ἐν Φλέγραις, ὡς δὲ ἄλλοι, ἐν Παλλήνῃ. ἠκόντιζον δὲ εἰς οὐρανὸν 1 -- πέτρας καὶ δρῦς ἡμμένας. διέφερον δὲ πάντων Πορφυρίων τε καὶ Ἀλκυονεύς, ὃς δὴ καὶ ἀθάνατος ἦν ἐν ᾗπερ ἐγεννήθη γῇ μαχόμενος. οὗτος δὲ καὶ τὰς Ἡλίου βόας ἐξ Ἐρυθείας ἤλασε. τοῖς δὲ θεοῖς λόγιον ἦν ὑπὸ θεῶν μὲν μηδένα τῶν Γιγάντων ἀπολέσθαι δύνασθαι, συμμαχοῦντος δὲ θνητοῦ τινος τελευτήσειν. αἰσθομένη δὲ Γῆ τοῦτο ἐζήτει φάρμακον, ἵνα μηδʼ ὑπὸ θνητοῦ δυνηθῶσιν ἀπολέσθαι. Ζεὺς δʼ ἀπειπὼν φαίνειν Ἠοῖ τε καὶ Σελήνῃ καὶ Ἡλίῳ τὸ μὲν φάρμακον αὐτὸς ἔτεμε 1 -- φθάσας, Ἡρακλέα δὲ σύμμαχον διʼ Ἀθηνᾶς ἐπεκαλέσατο. κἀκεῖνος πρῶτον μὲν ἐτόξευσεν Ἀλκυονέα· πίπτων δὲ ἐπὶ τῆς γῆς μᾶλλον ἀνεθάλπετο· Ἀθηνᾶς δὲ ὑποθεμένης ἔξω τῆς Παλλήνης 2 -- εἵλκυσεν αὐτόν. 1.6.2 κἀκεῖνος μὲν οὕτως ἐτελεύτα, Πορφυρίων δὲ Ἡρακλεῖ κατὰ τὴν μάχην ἐφώρμησε καὶ Ἥρᾳ. Ζεὺς δὲ αὐτῷ πόθον Ἥρας ἐνέβαλεν, ἥτις καὶ καταρρηγνύντος αὐτοῦ τοὺς πέπλους καὶ βιάζεσθαι θέλοντος βοηθοὺς ἐπεκαλεῖτο· καὶ Διὸς κεραυνώσαντος αὐτὸν Ἡρακλῆς τοξεύσας ἀπέκτεινε. τῶν δὲ λοιπῶν Ἀπόλλων μὲν Ἐφιάλτου τὸν ἀριστερὸν ἐτόξευσεν ὀφθαλμόν, Ἡρακλῆς δὲ τὸν δεξιόν· Εὔρυτον δὲ θύρσῳ Διόνυσος ἔκτεινε, Κλυτίον δὲ δᾳσὶν 3 -- Ἑκάτη, Μίμαντα 4 -- δὲ Ἥφαιστος βαλὼν μύδροις. Ἀθηνᾶ δὲ Ἐγκελάδῳ φεύγοντι Σικελίαν ἐπέρριψε τὴν νῆσον, Πάλλαντος δὲ τὴν δορὰν ἐκτεμοῦσα ταύτῃ κατὰ τὴν μάχην τὸ ἴδιον ἐπέσκεπε σῶμα. Πολυβώτης δὲ διὰ τῆς θαλάσσης διωχθεὶς ὑπὸ τοῦ Ποσειδῶνος ἧκεν εἰς Κῶ· Ποσειδῶν δὲ τῆς νήσου μέρος ἀπορρήξας ἐπέρριψεν αὐτῷ, τὸ λεγόμενον Νίσυρον. Ἑρμῆς δὲ τὴν Ἄιδος κυνῆν ἔχων κατὰ τὴν μάχην Ἱππόλυτον ἀπέκτεινεν, Ἄρτεμις δὲ † Γρατίωνα, 1 -- μοῖραι δʼ Ἄγριον καὶ Θόωνα χαλκέοις ῥοπάλοις μαχόμεναι 2 -- τοὺς δὲ ἄλλους κεραυνοῖς Ζεὺς βαλὼν διέφθειρε· πάντας δὲ Ἡρακλῆς ἀπολλυμένους ἐτόξευσεν. 1.6.3 ὡς δʼ ἐκράτησαν οἱ θεοὶ τῶν Γιγάντων, Γῆ μᾶλλον χολωθεῖσα μίγνυται Ταρτάρῳ, καὶ γεννᾷ Τυφῶνα ἐν Κιλικίᾳ, 3 -- μεμιγμένην ἔχοντα φύσιν ἀνδρὸς καὶ θηρίου. οὗτος μὲν καὶ μεγέθει καὶ δυνάμει πάντων διήνεγκεν ὅσους ἐγέννησε Γῆ, ἦν δὲ αὐτῷ τὰ μὲν ἄχρι μηρῶν ἄπλετον μέγεθος ἀνδρόμορφον, ὥστε ὑπερέχειν μὲν πάντων τῶν ὀρῶν, ἡ δὲ κεφαλὴ πολλάκις καὶ τῶν ἄστρων ἔψαυε· χεῖρας δὲ εἶχε τὴν μὲν ἐπὶ τὴν ἑσπέραν ἐκτεινομένην τὴν δὲ ἐπὶ τὰς ἀνατολάς· ἐκ τούτων 4 -- δὲ ἐξεῖχον ἑκατὸν κεφαλαὶ δρακόντων. τὰ δὲ ἀπὸ μηρῶν σπείρας εἶχεν ὑπερμεγέθεις ἐχιδνῶν, ὧν ὁλκοὶ πρὸς αὐτὴν ἐκτεινόμενοι κορυφὴν συριγμὸν πολὺν ἐξίεσαν. πᾶν δὲ αὐτοῦ τὸ σῶμα κατεπτέρωτο, αὐχμηραὶ δὲ ἐκ κεφαλῆς καὶ γενύων τρίχες ἐξηνέμωντο, πῦρ δὲ ἐδέρκετο τοῖς ὄμμασι. τοιοῦτος ὢν ὁ Τυφὼν καὶ τηλικοῦτος ἡμμένας βάλλων πέτρας ἐπʼ αὐτὸν τὸν οὐρανὸν μετὰ συριγμῶν ὁμοῦ καὶ βοῆς ἐφέρετο· πολλὴν δὲ ἐκ τοῦ στόματος πυρὸς ἐξέβρασσε ζάλην. θεοὶ δʼ ὡς εἶδον αὐτὸν ἐπʼ οὐρανὸν ὁρμώμενον, εἰς Αἴγυπτον φυγάδες ἐφέροντο, καὶ διωκόμενοι τὰς ἰδέας μετέβαλον 1 -- εἰς ζῷα. Ζεὺς δὲ πόρρω μὲν ὄντα Τυφῶνα ἔβαλλε κεραυνοῖς, πλησίον δὲ γενόμενον ἀδαμαντίνῃ κατέπληττεν 2 -- ἅρπῃ, καὶ φεύγοντα ἄχρι τοῦ Κασίου ὄρους συνεδίωξε· τοῦτο δὲ ὑπέρκειται Συρίας. κεῖθι δὲ αὐτὸν κατατετρωμένον ἰδὼν εἰς χεῖρας συνέβαλε. Τυφὼν δὲ ταῖς σπείραις περιπλεχθεὶς κατέσχεν αὐτόν, καὶ τὴν ἅρπην περιελόμενος τά τε τῶν χειρῶν καὶ ποδῶν διέτεμε νεῦρα, ἀράμενος δὲ ἐπὶ τῶν ὤμων διεκόμισεν αὐτὸν διὰ τῆς θαλάσσης εἰς Κιλικίαν 3 -- καὶ παρελθὼν εἰς τὸ Κωρύκιον ἄντρον κατέθετο. ὁμοίως δὲ καὶ τὰ νεῦρα κρύψας ἐν ἄρκτου δορᾷ κεῖθι ἀπέθετο, καὶ κατέστησε φύλακα 4 -- Δελφύνην δράκαιναν· ἡμίθηρ δὲ ἦν αὕτη ἡ κόρη. Ἑρμῆς δὲ καὶ Αἰγίπαν ἐκκλέψαντες τὰ νεῦρα ἥρμοσαν τῷ Διὶ λαθόντες. Ζεὺς δὲ τὴν ἰδίαν ἀνακομισάμενος ἰσχύν, ἐξαίφνης ἐξ οὐρανοῦ ἐπὶ πτηνῶν ὀχούμενος ἵππων ἅρματι, βάλλων κεραυνοῖς ἐπʼ ὄρος ἐδίωξε Τυφῶνα τὸ λεγόμενον Νῦσαν, ὅπου μοῖραι αὐτὸν διωχθέντα ἠπάτησαν· πεισθεὶς γὰρ ὅτι ῥωσθήσεται μᾶλλον, ἐγεύσατο τῶν ἐφημέρων καρπῶν. διόπερ ἐπιδιωκόμενος αὖθις ἧκεν εἰς Θρᾴκην, καὶ μαχόμενος περὶ τὸν Αἷμον ὅλα ἔβαλλεν ὄρη. τούτων δὲ ἐπʼ αὐτὸν ὑπὸ τοῦ κεραυνοῦ πάλιν ὠθουμένων πολὺ ἐπὶ τοῦ ὄρους ἐξέκλυσεν αἷμα· καί φασιν ἐκ τούτου τὸ ὄρος κληθῆναι Αἷμον. φεύγειν δὲ ὁρμηθέντι αὐτῷ 1 -- διὰ τῆς Σικελικῆς θαλάσσης Ζεὺς ἐπέρριψεν Αἴτνην ὄρος ἐν Σικελίᾳ· τοῦτο δὲ ὑπερμέγεθές ἐστιν, ἐξ οὗ μέχρι δεῦρό φασιν ἀπὸ τῶν βληθέντων κεραυνῶν γίνεσθαι πυρὸς ἀναφυσήματα. ἀλλὰ περὶ μὲν τούτων μέχρι τοῦ δεῦρο ἡμῖν λελέχθω.'' None
1.6.1 Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky. These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet. They were born, as some say, in Phlegrae, but according to others in Pallene . And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died." '1.6.2 But in the battle Porphyrion attacked Hercules and Hera. Nevertheless Zeus inspired him with lust for Hera, and when he tore her robes and would have forced her, she called for help, and Zeus smote him with a thunderbolt, and Hercules shot him dead with an arrow. As for the other giants, Ephialtes was shot by Apollo with an arrow in his left eye and by Hercules in his right; Eurytus was killed by Dionysus with a thyrsus, and Clytius by Hecate with torches, and Mimas by Hephaestus with missiles of red-hot metal. Enceladus fled, but Athena threw on him in his flight the island of Sicily ; and she flayed Pallas and used his skin to shield her own body in the fight. Polybotes was chased through the sea by Poseidon and came to Cos; and Poseidon, breaking off that piece of the island which is called Nisyrum, threw it on him. And Hermes, wearing the helmet of Hades, slew Hippolytus in the fight, and Artemis slew Gration. And the Fates, fighting with brazer clubs, killed Agrius and Thoas. The other giants Zeus smote and destroyed with thunderbolts and all of them Hercules shot with arrows as they were dying.' "1.6.3 When the gods had overcome the giants, Earth, still more enraged, had intercourse with Tartarus and brought forth Typhon in Cilicia, a hybrid between man and beast. In size and strength he surpassed all the offspring of Earth. As far as the thighs he was of human shape and of such prodigious bulk that he out-topped all the mountains, and his head often brushed the stars. One of his hands reached out to the west and the other to the east, and from them projected a hundred dragons' heads. From the thighs downward he had huge coils of vipers, which when drawn out, reached to his very head and emitted a loud hissing. His body was all winged:unkempt hair streamed on the wind from his head and cheeks; and fire flashed from his eyes. Such and so great was Typhon when, hurling kindled rocks, he made for the very heaven with hissings and shouts, spouting a great jet of fire from his mouth. But when the gods saw him rushing at heaven, they made for Egypt in flight, and being pursued they changed their forms into those of animals. However Zeus pelted Typhon at a distance with thunderbolts, and at close quarters struck him down with an adamantine sickle, and as he fled pursued him closely as far as Mount Casius, which overhangs Syria . There, seeing the monster sore wounded, he grappled with him. But Typhon twined about him and gripped him in his coils, and wresting the sickle from him severed the sinews of his hands and feet, and lifting him on his shoulders carried him through the sea to Cilicia and deposited him on arrival in the Corycian cave. Likewise he put away the sinews there also, hidden in a bearskin, and he set to guard them the she-dragon Delphyne, who was a half-bestial maiden. But Hermes and Aegipan stole the sinews and fitted them unobserved to Zeus. And having recovered his strength Zeus suddenly from heaven, riding in a chariot of winged horses, pelted Typhon with thunderbolts and pursued him to the mountain called Nysa, where the Fates beguiled the fugitive; for he tasted of the ephemeral fruits in the persuasion that he would be strengthened thereby. So being again pursued he came to Thrace, and in fighting at Mount Haemus he heaved whole mountains. But when these recoiled on him through the force of the thunderbolt, a stream of blood gushed out on the mountain, and they say that from that circumstance the mountain was called Haemus . And when he started to flee through the Sicilian sea, Zeus cast Mount Etna in Sicily upon him. That is a huge mountain, from which down to this day they say that blasts of fire issue from the thunderbolts that were thrown. So much for that subject."" None
|10. Lucan, Pharsalia, 3.441 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Typhoeus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48
3.441 Crowned; and to shut Massilia from the land. Then did the Grecian city win renown Eternal, deathless, for that uncompelled Nor fearing for herself, but free to act She made the conqueror pause: and he who seized All in resistless course found here delay: And Fortune, hastening to lay the world Low at her favourite's feet, was forced to stay For these few moments her impatient hand. Now fell the forests far and wide, despoiled "" None
|11. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Seth-Typhon • Typhon
Found in books: Frede and Laks (2001), Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath, 229, 232; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 172; O'Brien (2015), The Demiurge in Ancient Thought, 97, 102, 103
|369c without sense or reason or guidance, nor is there one Reason which rules and guides it by rudders, as it were, or by controlling reins, but, inasmuch as Nature brings, in this life of ours, many experiences in which both evil and good are commingled, or better, to put it very simply, Nature brings nothing which is not combined with something else, we may assert that it is not one keeper of two great vases who, after the manner of a barmaid, deals out to us our failures and successes in mixture, but it has come about, as the result of two opposed principles and two antagonistic forces, one of which guides us along a straight course to the right, while the other turns us aside and backward, that our life is complex, and so also is the universe; and if this is not true of the whole of it,' 369d yet it is true that this terrestrial universe, including its moon as well, is irregular and variable and subject to all manner of changes. For if it is the law of nature that nothing comes into being without a cause, and if the good cannot provide a cause for evil, then it follows that Nature must have in herself the source and origin of evil, just as she contains the source and origin of good. The great majority and the wisest of men hold this opinion: they believe that there are two gods, rivals as it were, the one the Artificer of good and the other of evil. There are also those who call the better one a god and the other a daemon, 373b being driven hither from the upper reaches, and fighting against Horus, whom Isis brings forth, beholden of all, as the image of the perceptible world. Therefore it is said that he is brought to trial by Typhon on the charge of illegitimacy, as not being pure nor uncontaminated like his father, reason unalloyed and unaffected of itself, but contaminated in his substance because of the corporeal element. He prevails, however, and wins the case when Hermes, that is to say Reason, testifies and points out that Nature, by undergoing changes of form with reference to the perceptible, duly brings about the creation of the world. ' None|
|12. Tertullian, Apology, 16 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Seth-Typhon • Seth-Typhon, and ass
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 520; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 5
16 For, like some others, you are under the delusion that our god is an ass's head. Cornelius Tacitus first put this notion into people's minds. In the fifth book of his histories, beginning the (narrative of the) Jewish war with an account of the origin of the nation; and theorizing at his pleasure about the origin, as well as the name and the religion of the Jews, he states that having been delivered, or rather, in his opinion, expelled from Egypt, in crossing the vast plains of Arabia, where water is so scanty, they were in extremity from thirst; but taking the guidance of the wild asses, which it was thought might be seeking water after feeding, they discovered a fountain, and thereupon in their gratitude they consecrated a head of this species of animal. And as Christianity is nearly allied to Judaism, from this, I suppose, it was taken for granted that we too are devoted to the worship of the same image. But the said Cornelius Tacitus (the very opposite of tacit in telling lies) informs us in the work already mentioned, that when Cneius Pompeius captured Jerusalem, he entered the temple to see the arcana of the Jewish religion, but found no image there. Yet surely if worship was rendered to any visible object, the very place for its exhibition would be the shrine; and that all the more that the worship, however unreasonable, had no need there to fear outside beholders. For entrance to the holy place was permitted to the priests alone, while all vision was forbidden to others by an outspread curtain. You will not, however, deny that all beasts of burden, and not parts of them, but the animals entire, are with their goddess Epona objects of worship with you. It is this, perhaps, which displeases you in us, that while your worship here is universal, we do homage only to the ass. Then, if any of you think we render superstitious adoration to the cross, in that adoration he is sharer with us. If you offer homage to a piece of wood at all, it matters little what it is like when the substance is the same: it is of no consequence the form, if you have the very body of the god. And yet how far does the Athenian Pallas differ from the stock of the cross, or the Pharian Ceres as she is put up uncarved to sale, a mere rough stake and piece of shapeless wood? Every stake fixed in an upright position is a portion of the cross; we render our adoration, if you will have it so, to a god entire and complete. We have shown before that your deities are derived from shapes modelled from the cross. But you also worship victories, for in your trophies the cross is the heart of the trophy. The camp religion of the Romans is all through a worship of the standards, a setting the standards above all gods. Well, as those images decking out the standards are ornaments of crosses. All those hangings of your standards and banners are robes of crosses. I praise your zeal: you would not consecrate crosses unclothed and unadorned. Others, again, certainly with more information and greater verisimilitude, believe that the sun is our god. We shall be counted Persians perhaps, though we do not worship the orb of day painted on a piece of linen cloth, having himself everywhere in his own disk. The idea no doubt has originated from our being known to turn to the east in prayer. But you, many of you, also under pretence sometimes of worshipping the heavenly bodies, move your lips in the direction of the sunrise. In the same way, if we devote Sun-day to rejoicing, from a far different reason than Sun-worship, we have some resemblance to those of you who devote the day of Saturn to ease and luxury, though they too go far away from Jewish ways, of which indeed they are ignorant. But lately a new edition of our god has been given to the world in that great city: it originated with a certain vile man who was wont to hire himself out to cheat the wild beasts, and who exhibited a picture with this inscription: The God of the Christians, born of an ass. He had the ears of an ass, was hoofed in one foot, carried a book, and wore a toga. Both the name and the figure gave us amusement. But our opponents ought straightway to have done homage to this biformed divinity, for they have acknowledged gods dog-headed and lion-headed, with horn of buck and ram, with goat-like loins, with serpent legs, with wings sprouting from back or foot. These things we have discussed ex abundanti, that we might not seem willingly to pass by any rumor against us unrefuted. Having thoroughly cleared ourselves, we turn now to an exhibition of what our religion really is. "" None
|13. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • typhos
Found in books: Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 81; Wolfsdorf (2020), Early Greek Ethics, 672
|14. Diogenes Laertius, Lives of The Philosophers, 6.7, 6.26, 6.83, 6.85-6.86 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Typhon, Stoic interpretation of • typhos
Found in books: Brouwer (2013), The Stoic Sage: The Early Stoics on Wisdom, Sagehood and Socrates, 157, 158; Long (2006), From Epicurus to Epictetus Studies in Hellenistic and Roman Philosophy, 81; Wolfsdorf (2020), Early Greek Ethics, 671, 672
6.7 Being asked what learning is the most necessary, he replied, How to get rid of having anything to unlearn. And he advised that when men are slandered, they should endure it more courageously than if they were pelted with stones.And he used to taunt Plato with being conceited. At all events when in a procession he spied a spirited charger he said, turning to Plato, It seems to me that you would have made just such a proud, showy steed. This because Plato was constantly praising horseflesh. And one day he visited Plato, who was ill, and seeing the basin into which Plato had vomited, remarked, The bile I see, but not the pride.' "
6.26 And one day when Plato had invited to his house friends coming from Dionysius, Diogenes trampled upon his carpets and said, I trample upon Plato's vainglory. Plato's reply was, How much pride you expose to view, Diogenes, by seeming not to be proud. Others tell us that what Diogenes said was, I trample upon the pride of Plato, who retorted, Yes, Diogenes, with pride of another sort. Sotion, however, in his fourth book makes the Cynic address this remark to Plato himself. Diogenes once asked him for wine, and after that also for some dried figs; and Plato sent him a whole jar full. Then the other said, If some one asks you how many two and two are, will you answer, Twenty? So, it seems, you neither give as you are asked nor answer as you are questioned. Thus he scoffed at him as one who talked without end." "
6.83 He came to be a distinguished man; so much so that he is even mentioned by the comic poet Meder. At any rate in one of his plays, The Groom, his words are:One Monimus there was, a wise man, Philo,But not so very famous.a. He, you mean,Who carried the scrip?b. Nay, not one scrip, but three.Yet never a word, so help me Zeus, spake heTo match the saying, Know thyself, nor suchFamed watchwords. Far beyond all these he went,Your dusty mendicant, pronouncing wholly vainAll man's supposings.Monimus indeed showed himself a very grave moralist, so that he ever despised mere opinion and sought only truth.He has left us, besides some trifles blended with covert earnestness, two books, On Impulses and an Exhortation to Philosophy." "
6.85 5. CRATESCrates, son of Ascondas, was a Theban. He too was amongst the Cynic's famous pupils. Hippobotus, however, alleges that he was a pupil not of Diogenes, but of Bryson the Achaean. The following playful lines are attributed to him:There is a city Pera in the midst of wine-dark vapour,Fair, fruitful, passing squalid, owning nought,Into which sails nor fool nor parasiteNor glutton, slave of sensual appetite,But thyme it bears, garlic, and figs and loaves,For which things' sake men fight not each with other,Nor stand to arms for money or for fame." '6.86 There is also his widely circulated day-book, which runs as follows:Set down for the chef ten minas, for the doctorOne drachma, for a flatterer talents five,For counsel smoke, for mercenary beautyA talent, for a philosopher three obols.He was known as the Door-opener – the caller to whom all doors fly open – from his habit of entering every house and admonishing those within. Here is another specimen of his composition:That much I have which I have learnt and thought,The noble lessons taught me by the Muses:But wealth amassed is prey to vanity.And again he says that what he has gained from philosophy isA quart of lupins and to care for no one.This too is quoted as his:Hunger stops love, or, if not hunger, Time,Or, failing both these means of help, – a halter.'' None
|15. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Seth-Typhon • Typhon • Typhon-Seth
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 67, 142; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 25, 53, 146, 147, 148, 150
|16. Vergil, Georgics, 1.136, 1.276-1.283, 1.316-1.321, 1.325, 1.471-1.473
Tagged with subjects: • Typhoeus
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 234, 237, 253; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 121, 122, 141; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 55, 56; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48
1.136 Tunc alnos primum fluvii sensere cavatas;
1.276 Ipsa dies alios alio dedit ordine Luna 1.277 felicis operum. Quintam fuge: pallidus Orcus 1.278 Eumenidesque satae; tum partu Terra nefando 1.279 Coeumque Iapetumque creat saevumque Typhoea 1.280 et coniuratos caelum rescindere fratres. 1.281 Ter sunt conati inponere Pelio Ossam 1.282 scilicet, atque Ossae frondosum involvere Olympum; 1.283 ter pater exstructos disiecit fulmine montis.
1.316 Saepe ego, cum flavis messorem induceret arvis 1.317 agricola et fragili iam stringeret hordea culmo, 1.318 omnia ventorum concurrere proelia vidi, 1.319 quae gravidam late segetem ab radicibus imis 1.320 sublimem expulsam eruerent; ita turbine nigro 1.321 ferret hiems culmumque levem stipulasque volantis.
1.325 et pluvia ingenti sata laeta boumque labores
1.471 signa dabant. Quotiens Cyclopum effervere in agros 1.472 vidimus undantem ruptis fornacibus Aetnam 1.473 flammarumque globos liquefactaque volvere saxa!'' None
1.136 Waking hoarse murmurs o'er the polished stones," 1.276 Opens the year, before whose threatening front, 1.277 Routed the dog-star sinks. But if it be 1.278 For wheaten harvest and the hardy spelt, 1.279 Thou tax the soil, to corn-ears wholly given,' "1.280 Let Atlas' daughters hide them in the dawn," '1.281 The Cretan star, a crown of fire, depart,' "1.282 Or e'er the furrow's claim of seed thou quit," "1.283 Or haste thee to entrust the whole year's hope" 1.316 And when the first breath of his panting steed 1.317 On us the Orient flings, that hour with them' "1.318 Red Vesper 'gins to trim his 'lated fires." '1.319 Hence under doubtful skies forebode we can 1.320 The coming tempests, hence both harvest-day 1.321 And seed-time, when to smite the treacherous main
1.325 Their rising and their setting-and the year,
1.471 With brimming dikes are flooded, and at sea 1.472 No mariner but furls his dripping sails. 1.473 Never at unawares did shower annoy:'" None
|17. None, None, nan
Tagged with subjects: • Typhoeus • Typhon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 48, 161; Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 198; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 176; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 48, 161
|18. None, None, nan
Tagged with subjects: • Typhon
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 136; Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 140