1. Hebrew Bible, Genesis, 19.16 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 57| 19.16. וַיִּתְמַהְמָהּ וַיַּחֲזִקוּ הָאֲנָשִׁים בְּיָדוֹ וּבְיַד־אִשְׁתּוֹ וּבְיַד שְׁתֵּי בְנֹתָיו בְּחֶמְלַת יְהוָה עָלָיו וַיֹּצִאֻהוּ וַיַּנִּחֻהוּ מִחוּץ לָעִיר׃ | 19.16. But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him. And they brought him forth, and set him without the city. |
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| 2. Archilochus, Fragments, 19 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 119 |
| 3. Archilochus, Fragments, 19 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 119 |
4. Homeric Hymns, To Hermes, 14, 3, 66 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 187 | 66. He took the hollow lyre which he placed |
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5. Hesiod, Works And Days, 350, 80, 349 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 310| 349. εὖ μὲν μετρεῖσθαι παρὰ γείτονος, εὖ δʼ ἀποδοῦναι, | 349. His aged father, thus provoking Zeu |
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6. Homeric Hymns, To Demeter, 334-361, 363-385, 362 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182 | 362. She found dark-cloaked Demeter and she went |
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7. Hesiod, Theogony, 1, 10, 100-104, 11-19, 2, 20-29, 3, 30-39, 4, 40-49, 5, 50-59, 6, 60-69, 7, 70-79, 8, 80-89, 9, 90-95, 956-959, 96, 960-961, 97-99, 939 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 173| 939. κήρυκʼ ἀθανάτων, ἱερὸν λέχος εἰσαναβᾶσα. | 939. Well-channelled crucibles, or iron, too, |
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8. Homer, Odyssey, 1.1, 1.10, 1.26-1.98, 1.245-1.250, 4.770, 5.5, 5.28-5.148, 5.306-5.307, 6.34-6.35, 6.274, 7.14-7.17, 7.32-7.33, 7.40-7.42, 7.137-7.138, 8.266-8.366, 10.135-10.139, 10.277-10.308, 10.330-10.332, 11.609-11.612, 11.625-11.626, 13.222, 13.300-13.302, 16.22, 17.381, 17.454, 19.521, 19.523, 19.562-19.567, 20.353-20.356, 21.277, 22.45-22.59, 22.61-22.64, 22.308, 23.40, 23.183-23.204, 23.231-23.240, 23.296, 24.1-24.8, 24.184, 24.194-24.198, 24.521-24.525, 24.533-24.538, 24.542-24.548 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 117; Keith and Myers, Vergil and Elegy (2023) 86, 87, 88, 89, 91, 92, 95, 97, 102, 103, 135, 137, 204; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 129, 173, 175, 177, 178, 179, 180, 181, 182, 183, 184, 185; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 226, 237; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 27| 1.1. ἄνδρα μοι ἔννεπε, μοῦσα, πολύτροπον, ὃς μάλα πολλὰ 1.10. τῶν ἁμόθεν γε, θεά, θύγατερ Διός, εἰπὲ καὶ ἡμῖν. 1.26. ἔνθʼ ὅ γʼ ἐτέρπετο δαιτὶ παρήμενος· οἱ δὲ δὴ ἄλλοι 1.27. Ζηνὸς ἐνὶ μεγάροισιν Ὀλυμπίου ἁθρόοι ἦσαν. 1.28. τοῖσι δὲ μύθων ἦρχε πατὴρ ἀνδρῶν τε θεῶν τε· 1.29. μνήσατο γὰρ κατὰ θυμὸν ἀμύμονος Αἰγίσθοιο, 1.30. τόν ῥʼ Ἀγαμεμνονίδης τηλεκλυτὸς ἔκτανʼ Ὀρέστης· 1.31. τοῦ ὅ γʼ ἐπιμνησθεὶς ἔπεʼ ἀθανάτοισι μετηύδα· 1.32. ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται· 1.33. ἐξ ἡμέων γάρ φασι κάκʼ ἔμμεναι, οἱ δὲ καὶ αὐτοὶ 1.34. σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγεʼ ἔχουσιν, 1.35. ὡς καὶ νῦν Αἴγισθος ὑπὲρ μόρον Ἀτρεΐδαο 1.36. γῆμʼ ἄλοχον μνηστήν, τὸν δʼ ἔκτανε νοστήσαντα, 1.37. εἰδὼς αἰπὺν ὄλεθρον, ἐπεὶ πρό οἱ εἴπομεν ἡμεῖς, 1.38. Ἑρμείαν πέμψαντες, ἐύσκοπον ἀργεϊφόντην, 1.39. μήτʼ αὐτὸν κτείνειν μήτε μνάασθαι ἄκοιτιν· 1.40. ἐκ γὰρ Ὀρέσταο τίσις ἔσσεται Ἀτρεΐδαο, 1.41. ὁππότʼ ἂν ἡβήσῃ τε καὶ ἧς ἱμείρεται αἴης. 1.42. ὣς ἔφαθʼ Ἑρμείας, ἀλλʼ οὐ φρένας Αἰγίσθοιο 1.43. πεῖθʼ ἀγαθὰ φρονέων· νῦν δʼ ἁθρόα πάντʼ ἀπέτισεν. 1.44. τὸν δʼ ἠμείβετʼ ἔπειτα θεά, γλαυκῶπις Ἀθήνη· 1.45. ὦ πάτερ ἡμέτερε Κρονίδη, ὕπατε κρειόντων, 1.46. καὶ λίην κεῖνός γε ἐοικότι κεῖται ὀλέθρῳ· 1.47. ὡς ἀπόλοιτο καὶ ἄλλος, ὅτις τοιαῦτά γε ῥέζοι· 1.48. ἀλλά μοι ἀμφʼ Ὀδυσῆι δαΐφρονι δαίεται ἦτορ, 1.49. δυσμόρῳ, ὃς δὴ δηθὰ φίλων ἄπο πήματα πάσχει 1.50. νήσῳ ἐν ἀμφιρύτῃ, ὅθι τʼ ὀμφαλός ἐστι θαλάσσης. 1.51. νῆσος δενδρήεσσα, θεὰ δʼ ἐν δώματα ναίει, 1.52. Ἄτλαντος θυγάτηρ ὀλοόφρονος, ὅς τε θαλάσσης 1.53. πάσης βένθεα οἶδεν, ἔχει δέ τε κίονας αὐτὸς 1.54. μακράς, αἳ γαῖάν τε καὶ οὐρανὸν ἀμφὶς ἔχουσιν. 1.55. τοῦ θυγάτηρ δύστηνον ὀδυρόμενον κατερύκει, 1.56. αἰεὶ δὲ μαλακοῖσι καὶ αἱμυλίοισι λόγοισιν 1.57. θέλγει, ὅπως Ἰθάκης ἐπιλήσεται· αὐτὰρ Ὀδυσσεύς, 1.58. ἱέμενος καὶ καπνὸν ἀποθρῴσκοντα νοῆσαι 1.59. ἧς γαίης, θανέειν ἱμείρεται. οὐδέ νυ σοί περ 1.60. ἐντρέπεται φίλον ἦτορ, Ὀλύμπιε. οὔ νύ τʼ Ὀδυσσεὺς 1.61. Ἀργείων παρὰ νηυσὶ χαρίζετο ἱερὰ ῥέζων 1.62. Τροίῃ ἐν εὐρείῃ; τί νύ οἱ τόσον ὠδύσαο, Ζεῦ; 1.63. τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 1.64. τέκνον ἐμόν, ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων. 1.65. πῶς ἂν ἔπειτʼ Ὀδυσῆος ἐγὼ θείοιο λαθοίμην, 1.66. ὃς περὶ μὲν νόον ἐστὶ βροτῶν, περὶ δʼ ἱρὰ θεοῖσιν 1.67. ἀθανάτοισιν ἔδωκε, τοὶ οὐρανὸν εὐρὺν ἔχουσιν; 1.68. ἀλλὰ Ποσειδάων γαιήοχος ἀσκελὲς αἰεὶ 1.69. Κύκλωπος κεχόλωται, ὃν ὀφθαλμοῦ ἀλάωσεν, 1.70. ἀντίθεον Πολύφημον, ὅου κράτος ἐστὶ μέγιστον 1.71. πᾶσιν Κυκλώπεσσι· Θόωσα δέ μιν τέκε νύμφη, 1.72. Φόρκυνος θυγάτηρ ἁλὸς ἀτρυγέτοιο μέδοντος, 1.73. ἐν σπέσσι γλαφυροῖσι Ποσειδάωνι μιγεῖσα. 1.74. ἐκ τοῦ δὴ Ὀδυσῆα Ποσειδάων ἐνοσίχθων 1.75. οὔ τι κατακτείνει, πλάζει δʼ ἀπὸ πατρίδος αἴης. 1.76. ἀλλʼ ἄγεθʼ, ἡμεῖς οἵδε περιφραζώμεθα πάντες 1.77. νόστον, ὅπως ἔλθῃσι· Ποσειδάων δὲ μεθήσει 1.78. ὃν χόλον· οὐ μὲν γάρ τι δυνήσεται ἀντία πάντων 1.79. ἀθανάτων ἀέκητι θεῶν ἐριδαινέμεν οἶος. 1.80. τὸν δʼ ἠμείβετʼ ἔπειτα θεά, γλαυκῶπις Ἀθήνη· 1.81. ὦ πάτερ ἡμέτερε Κρονίδη, ὕπατε κρειόντων, 1.82. εἰ μὲν δὴ νῦν τοῦτο φίλον μακάρεσσι θεοῖσιν, 1.83. νοστῆσαι Ὀδυσῆα πολύφρονα ὅνδε δόμονδε, 1.84. Ἑρμείαν μὲν ἔπειτα διάκτορον ἀργεϊφόντην 1.85. νῆσον ἐς Ὠγυγίην ὀτρύνομεν, ὄφρα τάχιστα 1.86. νύμφῃ ἐυπλοκάμῳ εἴπῃ νημερτέα βουλήν, 1.87. νόστον Ὀδυσσῆος ταλασίφρονος, ὥς κε νέηται· 1.88. αὐτὰρ ἐγὼν Ἰθάκηνδʼ ἐσελεύσομαι, ὄφρα οἱ υἱὸν 1.89. μᾶλλον ἐποτρύνω καί οἱ μένος ἐν φρεσὶ θείω, 1.90. εἰς ἀγορὴν καλέσαντα κάρη κομόωντας Ἀχαιοὺς 1.91. πᾶσι μνηστήρεσσιν ἀπειπέμεν, οἵ τέ οἱ αἰεὶ 1.92. μῆλʼ ἁδινὰ σφάζουσι καὶ εἰλίποδας ἕλικας βοῦς. 1.93. πέμψω δʼ ἐς Σπάρτην τε καὶ ἐς Πύλον ἠμαθόεντα 1.94. νόστον πευσόμενον πατρὸς φίλου, ἤν που ἀκούσῃ, 1.95. ἠδʼ ἵνα μιν κλέος ἐσθλὸν ἐν ἀνθρώποισιν ἔχῃσιν. 1.96. ὣς εἰποῦσʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα, 1.97. ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν 1.98. ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο· 1.245. ὅσσοι γὰρ νήσοισιν ἐπικρατέουσιν ἄριστοι, 1.246. Δουλιχίῳ τε Σάμῃ τε καὶ ὑλήεντι Ζακύνθῳ, 1.247. ἠδʼ ὅσσοι κραναὴν Ἰθάκην κάτα κοιρανέουσιν, 1.248. τόσσοι μητέρʼ ἐμὴν μνῶνται, τρύχουσι δὲ οἶκον. 1.249. ἡ δʼ οὔτʼ ἀρνεῖται στυγερὸν γάμον οὔτε τελευτὴν 1.250. ποιῆσαι δύναται· τοὶ δὲ φθινύθουσιν ἔδοντες 5.5. τοῖσι δʼ Ἀθηναίη λέγε κήδεα πόλλʼ Ὀδυσῆος 5.28. ἦ ῥα καὶ Ἑρμείαν, υἱὸν φίλον, ἀντίον ηὔδα· 5.29. Ἑρμεία, σὺ γὰρ αὖτε τά τʼ ἄλλα περ ἄγγελός ἐσσι, 5.30. νύμφῃ ἐυπλοκάμῳ εἰπεῖν νημερτέα βουλήν, 5.31. νόστον Ὀδυσσῆος ταλασίφρονος, ὥς κε νέηται 5.32. οὔτε θεῶν πομπῇ οὔτε θνητῶν ἀνθρώπων· 5.33. ἀλλʼ ὅ γʼ ἐπὶ σχεδίης πολυδέσμου πήματα πάσχων 5.34. ἤματί κʼ εἰκοστῷ Σχερίην ἐρίβωλον ἵκοιτο, 5.35. Φαιήκων ἐς γαῖαν, οἳ ἀγχίθεοι γεγάασιν, 5.36. οἵ κέν μιν περὶ κῆρι θεὸν ὣς τιμήσουσιν, 5.37. πέμψουσιν δʼ ἐν νηὶ φίλην ἐς πατρίδα γαῖαν, 5.38. χαλκόν τε χρυσόν τε ἅλις ἐσθῆτά τε δόντες, 5.39. πόλλʼ, ὅσʼ ἂν οὐδέ ποτε Τροίης ἐξήρατʼ Ὀδυσσεύς, 5.40. εἴ περ ἀπήμων ἦλθε, λαχὼν ἀπὸ ληίδος αἶσαν. 5.41. ὣς γάρ οἱ μοῖρʼ ἐστὶ φίλους τʼ ἰδέειν καὶ ἱκέσθαι 5.42. οἶκον ἐς ὑψόροφον καὶ ἑὴν ἐς πατρίδα γαῖαν. 5.43. ὣς ἔφατʼ, οὐδʼ ἀπίθησε διάκτορος ἀργεϊφόντης. 5.44. αὐτίκʼ ἔπειθʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα, 5.45. ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν 5.46. ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο. 5.47. εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει, 5.48. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει. 5.49. τὴν μετὰ χερσὶν ἔχων πέτετο κρατὺς ἀργεϊφόντης. 5.50. Πιερίην δʼ ἐπιβὰς ἐξ αἰθέρος ἔμπεσε πόντῳ· 5.51. σεύατʼ ἔπειτʼ ἐπὶ κῦμα λάρῳ ὄρνιθι ἐοικώς, 5.52. ὅς τε κατὰ δεινοὺς κόλπους ἁλὸς ἀτρυγέτοιο 5.53. ἰχθῦς ἀγρώσσων πυκινὰ πτερὰ δεύεται ἅλμῃ· 5.54. τῷ ἴκελος πολέεσσιν ὀχήσατο κύμασιν Ἑρμῆς. 5.55. ἀλλʼ ὅτε δὴ τὴν νῆσον ἀφίκετο τηλόθʼ ἐοῦσαν, 5.56. ἔνθʼ ἐκ πόντου βὰς ἰοειδέος ἤπειρόνδε 5.57. ἤιεν, ὄφρα μέγα σπέος ἵκετο, τῷ ἔνι νύμφη 5.58. ναῖεν ἐυπλόκαμος· τὴν δʼ ἔνδοθι τέτμεν ἐοῦσαν. 5.59. πῦρ μὲν ἐπʼ ἐσχαρόφιν μέγα καίετο, τηλόσε δʼ ὀδμὴ 5.60. κέδρου τʼ εὐκεάτοιο θύου τʼ ἀνὰ νῆσον ὀδώδει 5.61. δαιομένων· ἡ δʼ ἔνδον ἀοιδιάουσʼ ὀπὶ καλῇ 5.62. ἱστὸν ἐποιχομένη χρυσείῃ κερκίδʼ ὕφαινεν. 5.63. ὕλη δὲ σπέος ἀμφὶ πεφύκει τηλεθόωσα, 5.64. κλήθρη τʼ αἴγειρός τε καὶ εὐώδης κυπάρισσος. 5.65. ἔνθα δέ τʼ ὄρνιθες τανυσίπτεροι εὐνάζοντο, 5.66. σκῶπές τʼ ἴρηκές τε τανύγλωσσοί τε κορῶναι 5.67. εἰνάλιαι, τῇσίν τε θαλάσσια ἔργα μέμηλεν. 5.68. ἡ δʼ αὐτοῦ τετάνυστο περὶ σπείους γλαφυροῖο 5.69. ἡμερὶς ἡβώωσα, τεθήλει δὲ σταφυλῇσι. 5.70. κρῆναι δʼ ἑξείης πίσυρες ῥέον ὕδατι λευκῷ, 5.71. πλησίαι ἀλλήλων τετραμμέναι ἄλλυδις ἄλλη. 5.72. ἀμφὶ δὲ λειμῶνες μαλακοὶ ἴου ἠδὲ σελίνου 5.73. θήλεον. ἔνθα κʼ ἔπειτα καὶ ἀθάνατός περ ἐπελθὼν 5.74. θηήσαιτο ἰδὼν καὶ τερφθείη φρεσὶν ᾗσιν. 5.75. ἔνθα στὰς θηεῖτο διάκτορος ἀργεϊφόντης. 5.76. αὐτὰρ ἐπεὶ δὴ πάντα ἑῷ θηήσατο θυμῷ, 5.77. αὐτίκʼ ἄρʼ εἰς εὐρὺ σπέος ἤλυθεν. οὐδέ μιν ἄντην 5.78. ἠγνοίησεν ἰδοῦσα Καλυψώ, δῖα θεάων· 5.79. οὐ γάρ τʼ ἀγνῶτες θεοὶ ἀλλήλοισι πέλονται 5.80. ἀθάνατοι, οὐδʼ εἴ τις ἀπόπροθι δώματα ναίει. 5.81. οὐδʼ ἄρʼ Ὀδυσσῆα μεγαλήτορα ἔνδον ἔτετμεν, 5.82. ἀλλʼ ὅ γʼ ἐπʼ ἀκτῆς κλαῖε καθήμενος, ἔνθα πάρος περ, 5.83. δάκρυσι καὶ στοναχῇσι καὶ ἄλγεσι θυμὸν ἐρέχθων. 5.84. πόντον ἐπʼ ἀτρύγετον δερκέσκετο δάκρυα λείβων. 5.85. Ἑρμείαν δʼ ἐρέεινε Καλυψώ, δῖα θεάων, 5.86. ἐν θρόνῳ ἱδρύσασα φαεινῷ σιγαλόεντι· 5.87. τίπτε μοι, Ἑρμεία χρυσόρραπι, εἰλήλουθας 5.88. αἰδοῖός τε φίλος τε; πάρος γε μὲν οὔ τι θαμίζεις. 5.89. αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 5.90. εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 5.91. ἀλλʼ ἕπεο προτέρω, ἵνα τοι πὰρ ξείνια θείω. 5.92. ὥς ἄρα φωνήσασα θεὰ παρέθηκε τράπεζαν 5.93. ἀμβροσίης πλήσασα, κέρασσε δὲ νέκταρ ἐρυθρόν. 5.94. αὐτὰρ ὁ πῖνε καὶ ἦσθε διάκτορος ἀργεϊφόντης. 5.95. αὐτὰρ ἐπεὶ δείπνησε καὶ ἤραρε θυμὸν ἐδωδῇ, 5.96. καὶ τότε δή μιν ἔπεσσιν ἀμειβόμενος προσέειπεν· 5.97. εἰρωτᾷς μʼ ἐλθόντα θεὰ θεόν· αὐτὰρ ἐγώ τοι 5.98. νημερτέως τὸν μῦθον ἐνισπήσω· κέλεαι γάρ. 5.99. Ζεὺς ἐμέ γʼ ἠνώγει δεῦρʼ ἐλθέμεν οὐκ ἐθέλοντα· 5.100. τίς δʼ ἂν ἑκὼν τοσσόνδε διαδράμοι ἁλμυρὸν ὕδωρ 5.101. ἄσπετον; οὐδέ τις ἄγχι βροτῶν πόλις, οἵ τε θεοῖσιν 5.102. ἱερά τε ῥέζουσι καὶ ἐξαίτους ἑκατόμβας. 5.103. ἀλλὰ μάλʼ οὔ πως ἔστι Διὸς νόον αἰγιόχοιο 5.104. οὔτε παρεξελθεῖν ἄλλον θεὸν οὔθʼ ἁλιῶσαι. 5.105. φησί τοι ἄνδρα παρεῖναι ὀιζυρώτατον ἄλλων, 5.106. τῶν ἀνδρῶν, οἳ ἄστυ πέρι Πριάμοιο μάχοντο 5.107. εἰνάετες, δεκάτῳ δὲ πόλιν πέρσαντες ἔβησαν 5.108. οἴκαδʼ· ἀτὰρ ἐν νόστῳ Ἀθηναίην ἀλίτοντο, 5.109. ἥ σφιν ἐπῶρσʼ ἄνεμόν τε κακὸν καὶ κύματα μακρά. 5.110. ἔνθʼ ἄλλοι μὲν πάντες ἀπέφθιθεν ἐσθλοὶ ἑταῖροι, 5.111. τὸν δʼ ἄρα δεῦρʼ ἄνεμός τε φέρων καὶ κῦμα πέλασσε. 5.112. τὸν νῦν σʼ ἠνώγειν ἀποπεμπέμεν ὅττι τάχιστα· 5.113. οὐ γάρ οἱ τῇδʼ αἶσα φίλων ἀπονόσφιν ὀλέσθαι, 5.114. ἀλλʼ ἔτι οἱ μοῖρʼ ἐστὶ φίλους τʼ ἰδέειν καὶ ἱκέσθαι 5.115. οἶκον ἐς ὑψόροφον καὶ ἑὴν ἐς πατρίδα γαῖαν. 5.116. ὣς φάτο, ῥίγησεν δὲ Καλυψώ, δῖα θεάων, 5.117. καί μιν φωνήσασʼ ἔπεα πτερόεντα προσηύδα· 5.118. σχέτλιοί ἐστε, θεοί, ζηλήμονες ἔξοχον ἄλλων, 5.119. οἵ τε θεαῖς ἀγάασθε παρʼ ἀνδράσιν εὐνάζεσθαι 5.120. ἀμφαδίην, ἤν τίς τε φίλον ποιήσετʼ ἀκοίτην. 5.121. ὣς μὲν ὅτʼ Ὠρίωνʼ ἕλετο ῥοδοδάκτυλος Ἠώς, 5.122. τόφρα οἱ ἠγάασθε θεοὶ ῥεῖα ζώοντες, 5.123. ἧος ἐν Ὀρτυγίῃ χρυσόθρονος Ἄρτεμις ἁγνὴ 5.124. οἷς ἀγανοῖς βελέεσσιν ἐποιχομένη κατέπεφνεν. 5.125. ὣς δʼ ὁπότʼ Ἰασίωνι ἐυπλόκαμος Δημήτηρ, 5.126. ᾧ θυμῷ εἴξασα, μίγη φιλότητι καὶ εὐνῇ 5.127. νειῷ ἔνι τριπόλῳ· οὐδὲ δὴν ἦεν ἄπυστος 5.128. Ζεύς, ὅς μιν κατέπεφνε βαλὼν ἀργῆτι κεραυνῷ. 5.129. ὥς δʼ αὖ νῦν μοι ἄγασθε, θεοί, βροτὸν ἄνδρα παρεῖναι. 5.130. τὸν μὲν ἐγὼν ἐσάωσα περὶ τρόπιος βεβαῶτα 5.131. οἶον, ἐπεί οἱ νῆα θοὴν ἀργῆτι κεραυνῷ 5.132. Ζεὺς ἔλσας ἐκέασσε μέσῳ ἐνὶ οἴνοπι πόντῳ. 5.133. ἔνθʼ ἄλλοι μὲν πάντες ἀπέφθιθεν ἐσθλοὶ ἑταῖροι, 5.134. τὸν δʼ ἄρα δεῦρʼ ἄνεμός τε φέρων καὶ κῦμα πέλασσε. 5.135. τὸν μὲν ἐγὼ φίλεόν τε καὶ ἔτρεφον, ἠδὲ ἔφασκον 5.136. θήσειν ἀθάνατον καὶ ἀγήραον ἤματα πάντα. 5.137. ἀλλʼ ἐπεὶ οὔ πως ἔστι Διὸς νόον αἰγιόχοιο 5.138. οὔτε παρεξελθεῖν ἄλλον θεὸν οὔθʼ ἁλιῶσαι, 5.139. ἐρρέτω, εἴ μιν κεῖνος ἐποτρύνει καὶ ἀνώγει, 5.140. πόντον ἐπʼ ἀτρύγετον· πέμψω δέ μιν οὔ πῃ ἐγώ γε· 5.141. οὐ γάρ μοι πάρα νῆες ἐπήρετμοι καὶ ἑταῖροι, 5.142. οἵ κέν μιν πέμποιεν ἐπʼ εὐρέα νῶτα θαλάσσης. 5.143. αὐτάρ οἱ πρόφρων ὑποθήσομαι, οὐδʼ ἐπικεύσω, 5.144. ὥς κε μάλʼ ἀσκηθὴς ἣν πατρίδα γαῖαν ἵκηται. 5.145. τὴν δʼ αὖτε προσέειπε διάκτορος ἀργεϊφόντης· 5.146. οὕτω νῦν ἀπόπεμπε, Διὸς δʼ ἐποπίζεο μῆνιν, 5.147. μή πώς τοι μετόπισθε κοτεσσάμενος χαλεπήνῃ. 5.148. ὣς ἄρα φωνήσας ἀπέβη κρατὺς ἀργεϊφόντης· 5.306. τρὶς μάκαρες Δαναοὶ καὶ τετράκις, οἳ τότʼ ὄλοντο 5.307. Τροίῃ ἐν εὐρείῃ χάριν Ἀτρεΐδῃσι φέροντες. 6.34. ἤδη γάρ σε μνῶνται ἀριστῆες κατὰ δῆμον 6.35. πάντων Φαιήκων, ὅθι τοι γένος ἐστὶ καὶ αὐτῇ. 6.274. μωμεύῃ· μάλα δʼ εἰσὶν ὑπερφίαλοι κατὰ δῆμον· 7.14. καὶ τότʼ Ὀδυσσεὺς ὦρτο πόλινδʼ ἴμεν· ἀμφὶ δʼ Ἀθήνη 7.15. πολλὴν ἠέρα χεῦε φίλα φρονέουσʼ Ὀδυσῆι, 7.16. μή τις Φαιήκων μεγαθύμων ἀντιβολήσας 7.17. κερτομέοι τʼ ἐπέεσσι καὶ ἐξερέοιθʼ ὅτις εἴη. 7.32. οὐ γὰρ ξείνους οἵδε μάλʼ ἀνθρώπους ἀνέχονται, 7.33. οὐδʼ ἀγαπαζόμενοι φιλέουσʼ ὅς κʼ ἄλλοθεν ἔλθῃ. 7.40. ἐρχόμενον κατὰ ἄστυ διὰ σφέας· οὐ γὰρ Ἀθήνη 7.41. εἴα ἐυπλόκαμος, δεινὴ θεός, ἥ ῥά οἱ ἀχλὺν 7.42. θεσπεσίην κατέχευε φίλα φρονέουσʼ ἐνὶ θυμῷ. 7.137. σπένδοντας δεπάεσσιν ἐυσκόπῳ ἀργεϊφόντῃ, 8.266. αὐτὰρ ὁ φορμίζων ἀνεβάλλετο καλὸν ἀείδειν 8.267. ἀμφʼ Ἄρεος φιλότητος εὐστεφάνου τʼ Ἀφροδίτης, 8.268. ὡς τὰ πρῶτα μίγησαν ἐν Ἡφαίστοιο δόμοισι 8.269. λάθρῃ, πολλὰ δʼ ἔδωκε, λέχος δʼ ᾔσχυνε καὶ εὐνὴν 8.270. Ἡφαίστοιο ἄνακτος. ἄφαρ δέ οἱ ἄγγελος ἦλθεν 8.271. Ἥλιος, ὅ σφʼ ἐνόησε μιγαζομένους φιλότητι. 8.272. Ἥφαιστος δʼ ὡς οὖν θυμαλγέα μῦθον ἄκουσε, 8.273. βῆ ῥʼ ἴμεν ἐς χαλκεῶνα κακὰ φρεσὶ βυσσοδομεύων, 8.274. ἐν δʼ ἔθετʼ ἀκμοθέτῳ μέγαν ἄκμονα, κόπτε δὲ δεσμοὺς 8.275. ἀρρήκτους ἀλύτους, ὄφρʼ ἔμπεδον αὖθι μένοιεν. 8.276. αὐτὰρ ἐπεὶ δὴ τεῦξε δόλον κεχολωμένος Ἄρει, 8.277. βῆ ῥʼ ἴμεν ἐς θάλαμον, ὅθι οἱ φίλα δέμνιʼ ἔκειτο, 8.278. ἀμφὶ δʼ ἄρʼ ἑρμῖσιν χέε δέσματα κύκλῳ ἁπάντῃ· 8.279. πολλὰ δὲ καὶ καθύπερθε μελαθρόφιν ἐξεκέχυντο, 8.280. ἠύτʼ ἀράχνια λεπτά, τά γʼ οὔ κέ τις οὐδὲ ἴδοιτο, 8.281. οὐδὲ θεῶν μακάρων· πέρι γὰρ δολόεντα τέτυκτο. 8.282. αὐτὰρ ἐπεὶ δὴ πάντα δόλον περὶ δέμνια χεῦεν, 8.283. εἴσατʼ ἴμεν ἐς Λῆμνον, ἐυκτίμενον πτολίεθρον, 8.284. ἥ οἱ γαιάων πολὺ φιλτάτη ἐστὶν ἁπασέων. 8.285. οὐδʼ ἀλαοσκοπιὴν εἶχε χρυσήνιος Ἄρης, 8.286. ὡς ἴδεν Ἥφαιστον κλυτοτέχνην νόσφι κιόντα· 8.287. βῆ δʼ ἰέναι πρὸς δῶμα περικλυτοῦ Ἡφαίστοιο 8.288. ἰσχανόων φιλότητος ἐυστεφάνου Κυθερείης. 8.289. ἡ δὲ νέον παρὰ πατρὸς ἐρισθενέος Κρονίωνος 8.290. ἐρχομένη κατʼ ἄρʼ ἕζεθʼ· ὁ δʼ εἴσω δώματος ᾔει, 8.291. ἔν τʼ ἄρα οἱ φῦ χειρί, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 8.292. δεῦρο, φίλη, λέκτρονδε τραπείομεν εὐνηθέντες· 8.293. οὐ γὰρ ἔθʼ Ἥφαιστος μεταδήμιος, ἀλλά που ἤδη 8.294. οἴχεται ἐς Λῆμνον μετὰ Σίντιας ἀγριοφώνους. 8.295. ὣς φάτο, τῇ δʼ ἀσπαστὸν ἐείσατο κοιμηθῆναι. 8.296. τὼ δʼ ἐς δέμνια βάντε κατέδραθον· ἀμφὶ δὲ δεσμοὶ 8.297. τεχνήεντες ἔχυντο πολύφρονος Ἡφαίστοιο, 8.298. οὐδέ τι κινῆσαι μελέων ἦν οὐδʼ ἀναεῖραι. 8.299. καὶ τότε δὴ γίγνωσκον, ὅ τʼ οὐκέτι φυκτὰ πέλοντο. 8.300. ἀγχίμολον δέ σφʼ ἦλθε περικλυτὸς ἀμφιγυήεις, 8.301. αὖτις ὑποστρέψας πρὶν Λήμνου γαῖαν ἱκέσθαι· 8.302. Ἠέλιος γάρ οἱ σκοπιὴν ἔχεν εἶπέ τε μῦθον. 8.303. βῆ δʼ ἴμεναι πρὸς δῶμα φίλον τετιημένος ἦτορ· 8.304. ἔστη δʼ ἐν προθύροισι, χόλος δέ μιν ἄγριος ᾕρει· 8.305. σμερδαλέον δʼ ἐβόησε, γέγωνέ τε πᾶσι θεοῖσιν· 8.306. Ζεῦ πάτερ ἠδʼ ἄλλοι μάκαρες θεοὶ αἰὲν ἐόντες, 8.307. δεῦθʼ, ἵνα ἔργα γελαστὰ καὶ οὐκ ἐπιεικτὰ ἴδησθε, 8.308. ὡς ἐμὲ χωλὸν ἐόντα Διὸς θυγάτηρ Ἀφροδίτη 8.309. αἰὲν ἀτιμάζει, φιλέει δʼ ἀίδηλον Ἄρηα, 8.310. οὕνεχʼ ὁ μὲν καλός τε καὶ ἀρτίπος, αὐτὰρ ἐγώ γε 8.311. ἠπεδανὸς γενόμην. ἀτὰρ οὔ τί μοι αἴτιος ἄλλος, 8.312. ἀλλὰ τοκῆε δύω, τὼ μὴ γείνασθαι ὄφελλον. 8.313. ἀλλʼ ὄψεσθʼ, ἵνα τώ γε καθεύδετον ἐν φιλότητι 8.314. εἰς ἐμὰ δέμνια βάντες, ἐγὼ δʼ ὁρόων ἀκάχημαι. 8.315. οὐ μέν σφεας ἔτʼ ἔολπα μίνυνθά γε κειέμεν οὕτως 8.316. καὶ μάλα περ φιλέοντε· τάχʼ οὐκ ἐθελήσετον ἄμφω 8.317. εὕδειν· ἀλλά σφωε δόλος καὶ δεσμὸς ἐρύξει, 8.318. εἰς ὅ κέ μοι μάλα πάντα πατὴρ ἀποδῷσιν ἔεδνα, 8.319. ὅσσα οἱ ἐγγυάλιξα κυνώπιδος εἵνεκα κούρης, 8.320. οὕνεκά οἱ καλὴ θυγάτηρ, ἀτὰρ οὐκ ἐχέθυμος. 8.321. ὣς ἔφαθʼ, οἱ δʼ ἀγέροντο θεοὶ ποτὶ χαλκοβατὲς δῶ· 8.322. ἦλθε Ποσειδάων γαιήοχος, ἦλθʼ ἐριούνης 8.323. Ἑρμείας, ἦλθεν δὲ ἄναξ ἑκάεργος Ἀπόλλων. 8.324. θηλύτεραι δὲ θεαὶ μένον αἰδοῖ οἴκοι ἑκάστη. 8.325. ἔσταν δʼ ἐν προθύροισι θεοί, δωτῆρες ἑάων· 8.326. ἄσβεστος δʼ ἄρʼ ἐνῶρτο γέλως μακάρεσσι θεοῖσι 8.327. τέχνας εἰσορόωσι πολύφρονος Ἡφαίστοιο. 8.328. ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον· 8.329. οὐκ ἀρετᾷ κακὰ ἔργα· κιχάνει τοι βραδὺς ὠκύν, 8.330. ὡς καὶ νῦν Ἥφαιστος ἐὼν βραδὺς εἷλεν Ἄρηα 8.331. ὠκύτατόν περ ἐόντα θεῶν οἳ Ὄλυμπον ἔχουσιν, 8.332. χωλὸς ἐὼν τέχνῃσι· τὸ καὶ μοιχάγριʼ ὀφέλλει. 8.333. ὣς οἱ μὲν τοιαῦτα πρὸς ἀλλήλους ἀγόρευον· 8.334. Ἑρμῆν δὲ προσέειπεν ἄναξ Διὸς υἱὸς Ἀπόλλων· 8.335. Ἑρμεία, Διὸς υἱέ, διάκτορε, δῶτορ ἑάων, 8.336. ἦ ῥά κεν ἐν δεσμοῖς ἐθέλοις κρατεροῖσι πιεσθεὶς 8.337. εὕδειν ἐν λέκτροισι παρὰ χρυσέῃ Ἀφροδίτῃ; 8.338. τὸν δʼ ἠμείβετʼ ἔπειτα διάκτορος ἀργεϊφόντης· 8.339. αἲ γὰρ τοῦτο γένοιτο, ἄναξ ἑκατηβόλʼ Ἄπολλον· 8.340. δεσμοὶ μὲν τρὶς τόσσοι ἀπείρονες ἀμφὶς ἔχοιεν, 8.341. ὑμεῖς δʼ εἰσορόῳτε θεοὶ πᾶσαί τε θέαιναι, 8.342. αὐτὰρ ἐγὼν εὕδοιμι παρὰ χρυσέῃ Ἀφροδίτῃ. 8.343. ὣς ἔφατʼ, ἐν δὲ γέλως ὦρτʼ ἀθανάτοισι θεοῖσιν. 8.344. οὐδὲ Ποσειδάωνα γέλως ἔχε, λίσσετο δʼ αἰεὶ 8.345. Ἥφαιστον κλυτοεργὸν ὅπως λύσειεν Ἄρηα. 8.346. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα· 8.347. λῦσον· ἐγὼ δέ τοι αὐτὸν ὑπίσχομαι, ὡς σὺ κελεύεις, 8.348. τίσειν αἴσιμα πάντα μετʼ ἀθανάτοισι θεοῖσιν. 8.349. τὸν δʼ αὖτε προσέειπε περικλυτὸς ἀμφιγυήεις· 8.350. μή με, Ποσείδαον γαιήοχε, ταῦτα κέλευε· 8.351. δειλαί τοι δειλῶν γε καὶ ἐγγύαι ἐγγυάασθαι. 8.352. πῶς ἂν ἐγώ σε δέοιμι μετʼ ἀθανάτοισι θεοῖσιν, 8.353. εἴ κεν Ἄρης οἴχοιτο χρέος καὶ δεσμὸν ἀλύξας; 8.354. τὸν δʼ αὖτε προσέειπε Ποσειδάων ἐνοσίχθων· 8.355. Ἥφαιστʼ, εἴ περ γάρ κεν Ἄρης χρεῖος ὑπαλύξας 8.356. οἴχηται φεύγων, αὐτός τοι ἐγὼ τάδε τίσω. 8.357. τὸν δʼ ἠμείβετʼ ἔπειτα περικλυτὸς ἀμφιγυήεις· 8.358. οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι. 8.359. ὣς εἰπὼν δεσμὸν ἀνίει μένος Ἡφαίστοιο. 8.360. τὼ δʼ ἐπεὶ ἐκ δεσμοῖο λύθεν, κρατεροῦ περ ἐόντος, 8.361. αὐτίκʼ ἀναΐξαντε ὁ μὲν Θρῄκηνδε βεβήκει, 8.362. ἡ δʼ ἄρα Κύπρον ἵκανε φιλομμειδὴς Ἀφροδίτη, 8.363. ἐς Πάφον· ἔνθα δέ οἱ τέμενος βωμός τε θυήεις. 8.364. ἔνθα δέ μιν Χάριτες λοῦσαν καὶ χρῖσαν ἐλαίῳ 8.365. ἀμβρότῳ, οἷα θεοὺς ἐπενήνοθεν αἰὲν ἐόντας, 8.366. ἀμφὶ δὲ εἵματα ἕσσαν ἐπήρατα, θαῦμα ἰδέσθαι. 10.135. Αἰαίην δʼ ἐς νῆσον ἀφικόμεθʼ· ἔνθα δʼ ἔναιε 10.136. Κίρκη ἐυπλόκαμος, δεινὴ θεὸς αὐδήεσσα, 10.137. αὐτοκασιγνήτη ὀλοόφρονος Αἰήταο· 10.138. ἄμφω δʼ ἐκγεγάτην φαεσιμβρότου Ἠελίοιο 10.139. μητρός τʼ ἐκ Πέρσης, τὴν Ὠκεανὸς τέκε παῖδα. 10.277. ἔνθα μοι Ἑρμείας χρυσόρραπις ἀντεβόλησεν 10.278. ἐρχομένῳ πρὸς δῶμα, νεηνίῃ ἀνδρὶ ἐοικώς, 10.279. πρῶτον ὑπηνήτῃ, τοῦ περ χαριεστάτη ἥβη· 10.280. ἔν τʼ ἄρα μοι φῦ χειρί, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 10.281. πῇ δὴ αὖτʼ, ὦ δύστηνε, διʼ ἄκριας ἔρχεαι οἶος, 10.282. χώρου ἄιδρις ἐών; ἕταροι δέ τοι οἵδʼ ἐνὶ Κίρκης 10.283. ἔρχαται ὥς τε σύες πυκινοὺς κευθμῶνας ἔχοντες. 10.284. ἦ τοὺς λυσόμενος δεῦρʼ ἔρχεαι; οὐδέ σέ φημι 10.285. αὐτὸν νοστήσειν, μενέεις δὲ σύ γʼ, ἔνθα περ ἄλλοι. 10.286. ἀλλʼ ἄγε δή σε κακῶν ἐκλύσομαι ἠδὲ σαώσω. 10.287. τῆ, τόδε φάρμακον ἐσθλὸν ἔχων ἐς δώματα Κίρκης 10.288. ἔρχευ, ὅ κέν τοι κρατὸς ἀλάλκῃσιν κακὸν ἦμαρ. 10.289. πάντα δέ τοι ἐρέω ὀλοφώια δήνεα Κίρκης. 10.290. τεύξει τοι κυκεῶ, βαλέει δʼ ἐν φάρμακα σίτῳ. 10.291. ἀλλʼ οὐδʼ ὣς θέλξαι σε δυνήσεται· οὐ γὰρ ἐάσει 10.292. φάρμακον ἐσθλόν, ὅ τοι δώσω, ἐρέω δὲ ἕκαστα. 10.293. ὁππότε κεν Κίρκη σʼ ἐλάσῃ περιμήκεϊ ῥάβδῳ, 10.294. δὴ τότε σὺ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ 10.295. Κίρκῃ ἐπαῖξαι, ὥς τε κτάμεναι μενεαίνων. 10.296. ἡ δέ σʼ ὑποδείσασα κελήσεται εὐνηθῆναι· 10.297. ἔνθα σὺ μηκέτʼ ἔπειτʼ ἀπανήνασθαι θεοῦ εὐνήν, 10.298. ὄφρα κέ τοι λύσῃ θʼ ἑτάρους αὐτόν τε κομίσσῃ· 10.299. ἀλλὰ κέλεσθαί μιν μακάρων μέγαν ὅρκον ὀμόσσαι, 10.300. μή τί τοι αὐτῷ πῆμα κακὸν βουλευσέμεν ἄλλο, 10.301. μή σʼ ἀπογυμνωθέντα κακὸν καὶ ἀνήνορα θήῃ. 10.302. ὣς ἄρα φωνήσας πόρε φάρμακον ἀργεϊφόντης 10.303. ἐκ γαίης ἐρύσας, καί μοι φύσιν αὐτοῦ ἔδειξε. 10.304. ῥίζῃ μὲν μέλαν ἔσκε, γάλακτι δὲ εἴκελον ἄνθος· 10.305. μῶλυ δέ μιν καλέουσι θεοί· χαλεπὸν δέ τʼ ὀρύσσειν 10.306. ἀνδράσι γε θνητοῖσι, θεοὶ δέ τε πάντα δύνανται. 10.307. Ἑρμείας μὲν ἔπειτʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον 10.308. νῆσον ἀνʼ ὑλήεσσαν, ἐγὼ δʼ ἐς δώματα Κίρκης 10.330. ἦ σύ γʼ Ὀδυσσεύς ἐσσι πολύτροπος, ὅν τέ μοι αἰεὶ 10.331. φάσκεν ἐλεύσεσθαι χρυσόρραπις ἀργεϊφόντης, 10.332. ἐκ Τροίης ἀνιόντα θοῇ σὺν νηὶ μελαίνῃ. 11.609. σμερδαλέος δέ οἱ ἀμφὶ περὶ στήθεσσιν ἀορτὴρ 11.610. χρύσεος ἦν τελαμών, ἵνα θέσκελα ἔργα τέτυκτο, 11.611. ἄρκτοι τʼ ἀγρότεροί τε σύες χαροποί τε λέοντες, 11.612. ὑσμῖναί τε μάχαι τε φόνοι τʼ ἀνδροκτασίαι τε. 11.625. τὸν μὲν ἐγὼν ἀνένεικα καὶ ἤγαγον ἐξ Ἀίδαο· 11.626. Ἑρμείας δέ μʼ ἔπεμψεν ἰδὲ γλαυκῶπις Ἀθήνη. 13.222. ἀνδρὶ δέμας εἰκυῖα νέῳ, ἐπιβώτορι μήλων, 13.300. Παλλάδʼ Ἀθηναίην, κούρην Διός, ἥ τέ τοι αἰεὶ 13.301. ἐν πάντεσσι πόνοισι παρίσταμαι ἠδὲ φυλάσσω, 13.302. καὶ δέ σε Φαιήκεσσι φίλον πάντεσσιν ἔθηκα, 16.22. καί ῥʼ ὀλοφυρόμενος ἔπεα πτερόεντα προσηύδα· 19.521. ἥ τε θαμὰ τρωπῶσα χέει πολυηχέα φωνήν, 19.523. κτεῖνε διʼ ἀφραδίας, κοῦρον Ζήθοιο ἄνακτος, 19.562. δοιαὶ γάρ τε πύλαι ἀμενηνῶν εἰσὶν ὀνείρων· 19.563. αἱ μὲν γὰρ κεράεσσι τετεύχαται, αἱ δʼ ἐλέφαντι· 19.564. τῶν οἳ μέν κʼ ἔλθωσι διὰ πριστοῦ ἐλέφαντος, 19.565. οἵ ῥʼ ἐλεφαίρονται, ἔπεʼ ἀκράαντα φέροντες· 19.566. οἱ δὲ διὰ ξεστῶν κεράων ἔλθωσι θύραζε, 19.567. οἵ ῥʼ ἔτυμα κραίνουσι, βροτῶν ὅτε κέν τις ἴδηται. 20.353. οἰμωγὴ δὲ δέδηε, δεδάκρυνται δὲ παρειαί, 20.354. αἵματι δʼ ἐρράδαται τοῖχοι καλαί τε μεσόδμαι· 20.355. εἰδώλων δὲ πλέον πρόθυρον, πλείη δὲ καὶ αὐλή, 20.356. ἱεμένων Ἔρεβόσδε ὑπὸ ζόφον· ἠέλιος δὲ 22.45. εἰ μὲν δὴ Ὀδυσεὺς Ἰθακήσιος εἰλήλουθας, 22.46. ταῦτα μὲν αἴσιμα εἶπας, ὅσα ῥέζεσκον Ἀχαιοί, 22.47. πολλὰ μὲν ἐν μεγάροισιν ἀτάσθαλα, πολλὰ δʼ ἐπʼ ἀγροῦ. 22.48. ἀλλʼ ὁ μὲν ἤδη κεῖται ὃς αἴτιος ἔπλετο πάντων, 22.49. Ἀντίνοος· οὗτος γὰρ ἐπίηλεν τάδε ἔργα, 22.50. οὔ τι γάμου τόσσον κεχρημένος οὐδὲ χατίζων, 22.51. ἀλλʼ ἄλλα φρονέων, τά οἱ οὐκ ἐτέλεσσε Κρονίων, 22.52. ὄφρʼ Ἰθάκης κατὰ δῆμον ἐϋκτιμένης βασιλεύοι 22.53. αὐτός, ἀτὰρ σὸν παῖδα κατακτείνειε λοχήσας. 22.54. νῦν δʼ ὁ μὲν ἐν μοίρῃ πέφαται, σὺ δὲ φείδεο λαῶν 22.55. σῶν· ἀτὰρ ἄμμες ὄπισθεν ἀρεσσάμενοι κατὰ δῆμον, 22.56. ὅσσα τοι ἐκπέποται καὶ ἐδήδοται ἐν μεγάροισι, 22.57. τιμὴν ἀμφὶς ἄγοντες ἐεικοσάβοιον ἕκαστος, 22.58. χαλκόν τε χρυσόν τʼ ἀποδώσομεν, εἰς ὅ κε σὸν κῆρ 22.59. ἰανθῇ· πρὶν δʼ οὔ τι νεμεσσητὸν κεχολῶσθαι. 22.61. Εὐρύμαχʼ, οὐδʼ εἴ μοι πατρώϊα πάντʼ ἀποδοῖτε, 22.62. ὅσσα τε νῦν ὔμμʼ ἐστὶ καὶ εἴ ποθεν ἄλλʼ ἐπιθεῖτε, 22.63. οὐδέ κεν ὣς ἔτι χεῖρας ἐμὰς λήξαιμι φόνοιο 22.64. πρὶν πᾶσαν μνηστῆρας ὑπερβασίην ἀποτῖσαι. 22.308. τύπτον ἐπιστροφάδην· τῶν δὲ στόνος ὤρνυτʼ ἀεικὴς 23.40. οὐκ ἴδον, οὐ πυθόμην, ἀλλὰ στόνον οἶον ἄκουσα 23.183. ὦ γύναι, ἦ μάλα τοῦτο ἔπος θυμαλγὲς ἔειπες· 23.184. τίς δέ μοι ἄλλοσε θῆκε λέχος; χαλεπὸν δέ κεν εἴη 23.185. καὶ μάλʼ ἐπισταμένῳ, ὅτε μὴ θεὸς αὐτὸς ἐπελθὼν 23.186. ῥηϊδίως ἐθέλων θείη ἄλλῃ ἐνὶ χώρῃ. 23.187. ἀνδρῶν δʼ οὔ κέν τις ζωὸς βροτός, οὐδὲ μάλʼ ἡβῶν, 23.188. ῥεῖα μετοχλίσσειεν, ἐπεὶ μέγα σῆμα τέτυκται 23.189. ἐν λέχει ἀσκητῷ· τὸ δʼ ἐγὼ κάμον οὐδέ τις ἄλλος. 23.190. θάμνος ἔφυ τανύφυλλος ἐλαίης ἕρκεος ἐντός, 23.191. ἀκμηνὸς θαλέθων· πάχετος δʼ ἦν ἠΰτε κίων. 23.192. τῷ δʼ ἐγὼ ἀμφιβαλὼν θάλαμον δέμον, ὄφρʼ ἐτέλεσσα, 23.193. πυκνῇσιν λιθάδεσσι, καὶ εὖ καθύπερθεν ἔρεψα, 23.194. κολλητὰς δʼ ἐπέθηκα θύρας, πυκινῶς ἀραρυίας. 23.195. καὶ τότʼ ἔπειτʼ ἀπέκοψα κόμην τανυφύλλου ἐλαίης, 23.196. κορμὸν δʼ ἐκ ῥίζης προταμὼν ἀμφέξεσα χαλκῷ 23.197. εὖ καὶ ἐπισταμένως, καὶ ἐπὶ στάθμην ἴθυνα, 23.198. ἑρμῖνʼ ἀσκήσας, τέτρηνα δὲ πάντα τερέτρῳ. 23.199. ἐκ δὲ τοῦ ἀρχόμενος λέχος ἔξεον, ὄφρʼ ἐτέλεσσα, 23.200. δαιδάλλων χρυσῷ τε καὶ ἀργύρῳ ἠδʼ ἐλέφαντι· 23.201. ἐκ δʼ ἐτάνυσσα ἱμάντα βοὸς φοίνικι φαεινόν. 23.202. οὕτω τοι τόδε σῆμα πιφαύσκομαι· οὐδέ τι οἶδα, 23.203. ἤ μοι ἔτʼ ἔμπεδόν ἐστι, γύναι, λέχος, ἦέ τις ἤδη 23.204. ἀνδρῶν ἄλλοσε θῆκε, ταμὼν ὕπο πυθμένʼ ἐλαίης. 23.231. ὣς φάτο, τῷ δʼ ἔτι μᾶλλον ὑφʼ ἵμερον ὦρσε γόοιο· 23.232. κλαῖε δʼ ἔχων ἄλοχον θυμαρέα, κεδνὰ ἰδυῖαν. 23.233. ὡς δʼ ὅτʼ ἂν ἀσπάσιος γῆ νηχομένοισι φανήῃ, 23.234. ὧν τε Ποσειδάων εὐεργέα νῆʼ ἐνὶ πόντῳ 23.235. ῥαίσῃ, ἐπειγομένην ἀνέμῳ καὶ κύματι πηγῷ· 23.236. παῦροι δʼ ἐξέφυγον πολιῆς ἁλὸς ἤπειρόνδε 23.237. νηχόμενοι, πολλὴ δὲ περὶ χροῒ τέτροφεν ἅλμη, 23.238. ἀσπάσιοι δʼ ἐπέβαν γαίης, κακότητα φυγόντες· 23.239. ὣς ἄρα τῇ ἀσπαστὸς ἔην πόσις εἰσοροώσῃ, 23.240. δειρῆς δʼ οὔ πω πάμπαν ἀφίετο πήχεε λευκώ. 23.296. ἀσπάσιοι λέκτροιο παλαιοῦ θεσμὸν ἵκοντο· 24.1. Ἑρμῆς δὲ ψυχὰς Κυλλήνιος ἐξεκαλεῖτο 24.2. ἀνδρῶν μνηστήρων· ἔχε δὲ ῥάβδον μετὰ χερσὶν 24.3. καλὴν χρυσείην, τῇ τʼ ἀνδρῶν ὄμματα θέλγει 24.4. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει· 24.5. τῇ ῥʼ ἄγε κινήσας, ταὶ δὲ τρίζουσαι ἕποντο. 24.6. ὡς δʼ ὅτε νυκτερίδες μυχῷ ἄντρου θεσπεσίοιο 24.7. τρίζουσαι ποτέονται, ἐπεί κέ τις ἀποπέσῃσιν 24.8. ὁρμαθοῦ ἐκ πέτρης, ἀνά τʼ ἀλλήλῃσιν ἔχονται, 24.184. κτεῖνον ἐπιστροφάδην, τῶν δὲ στόνος ὤρνυτʼ ἀεικὴς 24.194. ὡς ἀγαθαὶ φρένες ἦσαν ἀμύμονι Πηνελοπείῃ, 24.195. κούρῃ Ἰκαρίου· ὡς εὖ μέμνητʼ Ὀδυσῆος, 24.196. ἀνδρὸς κουριδίου· τῷ οἱ κλέος οὔ ποτʼ ὀλεῖται 24.197. ἧς ἀρετῆς, τεύξουσι δʼ ἐπιχθονίοισιν ἀοιδὴν 24.198. ἀθάνατοι χαρίεσσαν ἐχέφρονι Πηνελοπείῃ, 24.521. εὐξάμενος δʼ ἄρʼ ἔπειτα Διὸς κούρῃ μεγάλοιο, 24.522. αἶψα μάλʼ ἀμπεπαλὼν προΐει δολιχόσκιον ἔγχος, 24.523. καὶ βάλεν Εὐπείθεα κόρυθος διὰ χαλκοπαρῄου. 24.524. ἡ δʼ οὐκ ἔγχος ἔρυτο, διαπρὸ δὲ εἴσατο χαλκός, 24.525. δούπησεν δὲ πεσών, ἀράβησε δὲ τεύχεʼ ἐπʼ αὐτῷ. 24.533. ὣς φάτʼ Ἀθηναίη, τοὺς δὲ χλωρὸν δέος εἷλεν· 24.534. τῶν δʼ ἄρα δεισάντων ἐκ χειρῶν ἔπτατο τεύχεα, 24.535. πάντα δʼ ἐπὶ χθονὶ πῖπτε, θεᾶς ὄπα φωνησάσης· 24.536. πρὸς δὲ πόλιν τρωπῶντο λιλαιόμενοι βιότοιο. 24.537. σμερδαλέον δʼ ἐβόησε πολύτλας δῖος Ὀδυσσεύς, 24.538. οἴμησεν δὲ ἀλεὶς ὥς τʼ αἰετὸς ὑψιπετήεις. 24.542. διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ, 24.543. ἴσχεο, παῦε δὲ νεῖκος ὁμοιΐου πολέμοιο, 24.544. μή πως τοι Κρονίδης κεχολώσεται εὐρύοπα Ζεύς. 24.545. ὣς φάτʼ Ἀθηναίη, ὁ δʼ ἐπείθετο, χαῖρε δὲ θυμῷ. 24.546. ὅρκια δʼ αὖ κατόπισθε μετʼ ἀμφοτέροισιν ἔθηκεν 24.547. Παλλὰς Ἀθηναίη, κούρη Διὸς αἰγιόχοιο, 24.548. Μέντορι εἰδομένη ἠμὲν δέμας ἠδὲ καὶ αὐδήν. | 1.1. BOOK 1 Tell me, Muse, about the wily man who wandered long and far after he sacked the sacred citadel of Troy. He saw the cities and knew the minds of many men, but suffered at sea many sorrows in his heart, 1.10. Tell us also, goddess, daughter of Zeus, of sundry things. Then all the rest, all who had escaped sheer destruction, were home and had escaped both war and sea. Him only, yearning for his wife and return home, the nymph, lady Calypso, a goddess divine, 1.30. whom far-famed Orestes Agamemnonides had slain. Remembering him, he addressed these words to the immortals: “Humph! How mortals now blame gods, for they say that evils are from us. Yet they themselves have woes beyond their lot by their own recklessness, 1.35. as even now, beyond his lot, Aegisthusmarried Atreides' wedded wife and killed him when he came home, sure of sheer destruction, after we told him beforehand, sending Hermes, sharp-sighted Argeiphontes, to neither woo his wife nor kill him, 1.40. for there'd be revenge, from Atreides' son Orestes, when he came of age and longed for his own land. So Hermes said, but he didn't win over the mind of Aegisthus, though he meant well. Now he's paid for it all all together.” Then bright-eyed goddess Athena answered him: 1.45. “Our father Cronides, your highness most supreme, just as that one lies in fitting destruction, may also any other one who does such things so perish! But my heart is troubled about skilled Odysseus, the ill-fated one, who, away from his loved ones a long time already, suffers misery 1.50. on a sea-girt island, where the sea's navel is. The island is forested, and on it a goddess makes her home, the daughter of malign Atlas, he who knows the depths of every sea and by himself holds the tall pillars that hold apart heaven and earth. 1.55. His daughter detains the unfortunate lamenter, and ever with soft and wheedling words enchants him in such a way that he'll forget Ithaca. But Odysseus, eager for even the sight of smoke rising from his land, longs to die. But there's now no care at all for him 1.60. in your dear heart, Olympian. Did not Odysseusplease you he when he offered sacrifice beside the Argive ships in wide Troy? Why now, Zeus, are you so incensed with him?” Cloud-gatherer Zeus said to her in reply: “My child, what kind of talk has fled your wall of teeth? 1.65. How could I ever forget godlike Odysseus, who is superior among mortals in mind and in giving sacrifice to the immortal gods who hold wide heaven? But earth-embracing Poseidon is ever relentless in his rage because of the Cyclops whose eye Odysseus blinded, 1.70. godlike Polyphemus, whose strength is greatest of all Cyclops. The nymph Thoosa bore him. Daughter of Phorkys, ruler of the barren sea, she joined in hollow caves with Poseidon. Earth-shaker Poseidon does not kill Odysseus on his account, 1.75. but does drive him away from his father's land. But come, let all of us contrive his return for him, as he wishes. Poseidon will let go of his anger, for he'll no way be able to contend alone, opposed to all immortals, against the will of the gods.” 1.80. Then bright-eyed goddess Athena answered him: “Our father Cronides, your highness most supreme, if this is now pleasing to the blessed gods, that ingenious Odysseus would return to his home, then let's dispatch Hermes, the runner Argeiphontes, 1.85. to the island of Ogygia, to clearly speak most quickly to the fair-haired nymph our will, the return home of steadfast Odysseus, so that he may go. Then I'll go to Ithaca, to spur his son on more, and I'll put the courage in his heart 1.90. to call the hairy-headed Achaeans to assembly and speak out to all the suitors, who are always slaughtering his thick-thronging sheep and shambling curved-horned cattle. I'll send him to Sparta and to sandy Pylos, to learn of his dear father's return home, in hope he'll somehow hear 1.95. and so he'll have good repute among men.” So saying, beneath her feet she tied fine sandals, ambrosial, golden ones, that bore her, over water and boundless land, with the breezes of the wind. She grabbed a sharp spear, edged with sharp bronze, 1.245. for all the nobles who rule over the islands of Doulichion, Same, and wooded Zacynthus, and all who hold sway throughout rugged Ithaca, all these woo my mother and consume my house. She neither refuses hateful marriage nor can make 1.250. an end of it. They, by their eating, are wasting away my house. Quite soon they'll smash me to pieces, too.” Finding this intolerable, Pallas Athena said to him: “Humph! You fall far short of absent Odysseus, who'd lay his hands on shameless suitors, 5.5. Athena spoke to them, Odysseus' many troubles on her mind, for his being in the nymph's home troubled her: “Father Zeus, and other blessed gods who are forever, Let no sceptered king ever be earnestly gentle and kind, or know justice in his mind, 5.30. to the fair-haired nymph clearly speak our will, the return home of steadfast Odysseus, so he may go, without escort of gods or mortal men. Instead, he'll suffer miseries on a well-bound raft and reach fertile Scheria on the twentieth day, 5.35. the land of the Phaeacians, who are close to the gods, who will honor him exceedingly in their heart like a god, then will send him in a ship to his beloved fatherland, and give him bronze, and gold aplenty, and clothing, lots of it, and Odysseus could never have taken this much from Troy 5.40. even if he'd gone unharmed and obtained his share of spoils. For it's his lot to see his loved ones and reach his high-roofed house and fatherland.” So said he, and runner Argeiphontes did not disobey him. At once he tied fine sandals underneath his feet, 5.45. ambrosial, golden ones, that bore him, over water and boundless land, with the breezes of the wind. He raised his wand, with which he enchants the eyes of men, of those he wishes, and wakes up again the sleeping. Mighty Argeiphontes held it in his hands and flew. 5.50. Stepping on Pieria from the upper air he fell upon the sea, then sped over the waves like a bird, a cormorant, that as it catches fish, down through the deep gulfs of the barren sea, wets its thick feathers in the brine. Like this, Hermes rode the many waves. 5.55. But when he reached that island, which was far away, then he stepped out of the violet sea upon the land and went until he reached the great cave in which the fair-haired nymph lived. He found her inside. A great fire was burning on the hearth, and the scent 5.60. of split cedar and pine spread throughout the island as they burned. She was singing in a beautiful voice inside as she plied the loom and wove with a golden shuttle. A luxuriant wood grew around the cave, alder, and aspen, and fragrant cypress. 5.65. Birds with long wings nested there, owls, and hawks, and long-tongued crows, sea crows, who care about works upon the sea. Right there, around the hollow cave, stretched a vine in youthful vigor blooming with clusters of grapes. 5.70. Four fountains in a row flowed with white water, next to each other, but turned in different directions. Soft meadows of violet and parsley bloomed about them. Even an immortal, after coming there, would gaze in admiration at what he saw and be delighted in his mind. 5.75. Runner Argeiphontes stood there and gazed in admiration. Then after he'd gazed at it all with his heart, he went at once into the wide cave, and when she saw him face to face, the goddess divine, Calypso, did not not recognize him, for gods are not unknown to each other 5.80. as immortals, not even if one lives in a home far away. But he didn't see great-hearted Odysseus inside, since he was sitting on the shore crying, there as before, rending his heart with tears and groans and sorrows, shedding tears as he looked out upon the barren sea. 5.85. The goddess divine, Calypso, questioned Hermeswhen she'd seated him in a shiny bright chair: “Why have you come to me, Hermes of the golden wand, venerable and dear one? You haven't often come at all before. Speak whatever's on your mind. My heart orders me do it, 5.90. if do it I can, and if it can be done. But come further, so I can lay guest fare beside you.” So saying, the goddess set a table beside him, filled it with ambrosia, and mixed red nectar. Then runner Argeiphontes ate and drank. 5.95. Then after he'd dined and satisfied his appetite with food, right then he said to her in answer: “You ask me, goddess, why a god has come, so I'll tell you the story infallibly, since you bid me. Zeus ordered me to come here, though I didn't want to. 5.100. Who'd run across so much briny water? It's immense! Nor is there nearby any mortals' city, who offer sacrifices and choice hecatombs to gods. But there's surely no way for another god to transgress or disappoint the mind of Aegis-bearer Zeus. 5.105. He says the man with you is the most wretched of those others, of the men who battled around Priam's city for nine years, then sacked the city in the tenth, and headed home. But on their return home they sinned against Athena, who roused an evil wind and tall waves against them. 5.110. All the rest of his good comrades perished there, but wind and waves bore and drove him here. Zeus has ordered that you send him off as soon as possible, for it's not this one's destiny to perish far away from his loved ones, but it's still his lot to see his loved ones and reach 5.115. his high-roofed house and fatherland.” So said he, then the goddess divine, Calypso, shuddered, and voicing winged words, she said to him: “You are merciless, you gods, jealous beyond others, who resent goddesses that bed beside men 5.120. openly, if any makes a beloved one her spouse. So, when rose-fingered Dawn took Orion for herself, you gods who live easily resented her until in Ortygia chaste golden-throned Artemisattacked with her painless darts and killed him. 5.125. So, when fair-haired Demeter yielded to her heart and mixed with Iasion in making love and love in a thrice-plowed fallow field, but not for long was Zeusunhearing of it, who struck him with white lightning and killed him. So again now, gods, you resent me for being with a mortal man, 5.130. whom I saved when he was sprawled around his keel, alone, after Zeus impeded and split his swift ship with white lightning in the midst of the wine-dark sea. All the rest of his good comrades perished there, but wind and waves bore and drove him here. 5.135. I loved and cared for him and promised to make him immortal and ageless all his days. But, since there's no way for another god to transgress or disappoint the mind of Aegis-bearer Zeus, let him be gone, if he urges and bids it, 5.140. upon the barren sea, but I won't convoy him anywhere, for I haven't oared ships or comrades at my side to convoy him on the broad back of the sea, but I'll earnestly advise him, and not conceal it, so, quite unscathed, he'll get to his fatherland.” 5.145. Runner Argeiphontes said back to her: “Send him off now in this way, and respect the wrath of Zeus, lest he somehow in resentment be hard with you hereafter.” So saying, mighty Argeiphontes departed. The lady nymph went to great-hearted Odysseu 6.35. nobles woo you, since their race is yours, too. But come, urge your famous father early in the morning to ready mules and wagon, to take girdles, robes and glittering fabrics. And, going this way is much better for you than on foot, 7.15. much mist about him, with dear thoughts for Odysseus, lest any great-hearted Phaeacian, meeting him, might taunt him with words and ask him who he was. But when he was about to enter the fair city, bright-eyed goddess Athena met him 7.40. going among them through their city, for fair-haired Athena, dread goddess, did not allow it, so she poured on him a marvelous mist, with dear thoughts in her heart. Odysseus marveled at the trim ships and the harbors, the assembly places of the heroes themselves, and the long 8.270. and bedding of lord Hephaestus, to whom a messenger soon came, Helios, who'd noticed them mingling in love. Hephaestus heard the story, so painful to his heart, then made his way to the forge, brooding evil in his mind, placed a great anvil on the anvil block, and hammered bonds, 8.275. unbreakable, indissoluble, so they'd stay fast in place. Then after he fashioned the snare, enraged at Ares, he made his way to the chamber where his dear bed lay, and spread the bindings about the bedposts in a circle all around. Many hung down from the ceiling, too, 8.280. as fine as spider webs, that not even a blessed god could see, for with exceeding cunning they'd been made. Then after he'd spread the snare all around the bed, he left to go to Lemnos, the well-built citadel which is to him by far the most beloved of all lands. 8.285. But gold-reined Ares did not keep a blind man's watch, so he saw the famed artisan Hephaestus as he went away. He made his way to the house of far-famed Hephaestus, craving faired-crowned Cytherea's love. She'd just come from the side of mighty Cronion, her father, 8.290. and was sitting down as Ares came into the house. He put his hand in hers, called out her name, and said: “Come here, my dear, to bed. Let's lie down and take pleasure, for Hephaestus is no longer home, but is already gone, to Lemnos, I believe, to see the savage-speaking Sintians.” 8.295. So said he, and going to bed seemed welcome to her. The two climbed into bed and fell asleep. About them flowed the cunningly contrived bonds of ingenious Hephaestus, and there was no way to either move or lift their limbs. Right then they realized there would be no escape. 8.300. Then the far-famed twice-lamed one came near them, having turned back before he reached the land of Lemnos, for Helios was keeping lookout for him and sent word. He made his way home, his dear heart grieving, stood in the doorway, and fierce anger seized him. 8.305. He cried out terribly and made himself heard by all the gods: “Father Zeus, and the rest of you blessed gods who are forever, come here, to see ludicrous and intolerable things, how Zeus' daughter Aphrodite always dishonors me, because I'm lame, and loves annihilating Ares, 8.310. because he's handsome and sound-footed but I myself was born infirm. But I have no one else to blame but my two parents, whom I wish had never had me. But you'll see for yourselves, how these two climbed into my bed and went to sleep in love, and I'm in grief at the sight. 8.315. I don't expect they'll lie this way a moment longer, though very much in love. Both soon won't want to sleep, but the bonds and snare will restrain them until her father pays back to me fully the whole bride price, all I put in his palm for his dog-eyed girl, 8.320. ince he has a beautiful daughter, but she has no self-restraint.” So said he, and the gods gathered at the bronze-floored house. Earth-holder Poseidon came. Helper Hermescame. Far-worker lord Apollo came. The female goddesses each stayed home out of shame. 8.325. The gods, givers of good things, stood in the doorway. Uncontrollable laughter broke out among the blessed gods as they looked at the handiwork of ingenious Hephaestus. In this way, glancing at another near him, one would say: “Bad deeds do not prosper. The slow, indeed, overtakes the swift, 8.330. as even now Hephaestus, slow as he is, lame as he is, by craft has seized Ares, though he's the swiftest of the gods who hold Olympus, so Ares owes the fine for adultery.” So they said such things to one another, then the son of Zeus lord Apollo said to Hermes: 8.335. “Hermes, son of Zeus, runner, giver of good things, would you really be willing, crushed in mighty bonds, to sleep in bed beside golden Aphrodite?” Then the runner Argeiphontes answered him: “If only this would happen, far-shooter lord Apollo! 8.340. Three times as many inextricable bonds could be about me, and all you gods and goddesses could watch, but I'd sleep beside golden Aphrodite!” So said he, and laughter broke out among the gods immortal. But laughter did not hold Poseidon, who ever implored 8.345. the famed worker Hephaestus to free Ares. And, voicing winged words, he said to him: “Free him. I promise you he'll pay as you demand, all that's just among the gods immortal.” The far-famed twice-lamed one said back to him: 8.350. “Earth-holder Poseidon, don't bid me do this. The guarantees of wretches are wretched guarantees. How would I bind you among the gods immortal if Ares leaves and avoids his bond and obligation?” Earth-shaker Poseidon said back to him: 8.355. “Hephaestus, if Ares does avoid his obligation and leaves in flight, I myself will pay you.” Then the far-famed twice-lamed one answered him: “It's not possible or proper that your word be denied.” So saying, good soul Hephaestus released the bonds. 8.360. After he'd freed them from bondage, mighty as it was, the two sprang up at once, and Ares made his way to Thracewhile smile-loving Aphrodite went to Cyprus, to Paphos, where she had an estate and fragrant altar. There the Graces bathed and anointed her with immortal 8.365. olive oil, such as bedecks the gods who are forever, and put lovely raiment round her, a wonder to behold. This the far-famed singer sang, and Odysseusin his mind enjoyed listening, as did the others, the long-oared Phaeacians, ship-famed men. 10.135. We reached the island of Aeaea, and there lived the dread goddess with human speech, fair-haired Circe, sister of malign Aeetes. Both were born of Helios, who brings light to mortals, and of their mother Perses, whom Oceanus bore as his daughter. 10.280. He put his hand in mine, spoke my name, and said: 'Why now, wretched one, do you go alone through the hilltops, ignorant of the place as you are? Your comrades are confined there in Circe's home, like pigs with crowded hiding places. Are you coming here to free them? But I don't think that you'll 10.285. return yourself, no, you'll stay there like the others. But come, I'll rescue you from evils and save you. Here, take this good drug and enter Circe's house. It might keep the evil day away from your head. Now I'll tell you all the malign designs of Circe. 10.290. She'll make you a potion and throw drugs in your food, but won't be able so to enchant you, for the good drug I gave you won't permit it. Now I'll tell every thing. When Circe strikes you with her very long wand, draw your sharp sword then from beside your thigh, 10.295. and rush at Circe as if eager to kill her. She'll cower in fear and urge you sleep with her, and don't then afterwards reject the bed of the goddess, so she'll free your comrades and take care of you. But make her swear a great oath on the blessed ones, 10.300. that she won't plan another evil misery for you, lest she make you, stripped naked, unmanly and a coward.' “So saying, Argeiphontes gave me the drug, pulling it from the ground, and showed me its nature. It was black at the root, and its flower was like milk. 10.305. Gods call it moly, and it's hard for mortal men to dig it up, but gods are able to do everything. “Then Hermes departed to tall Olympusthrough the wooded island, and I went to the house of Circe, and my heart was much troubled on my way. 10.330. Surely you're Odysseus, the wily one that Argeiphontes of the golden wand ever told me would come with a swift black ship on his way back from Troy. But come, put your sword in its sheath, and then let the two of us get in our bed, so, mixing 11.610. a golden baldric, where wondrous things were fashioned: bears, wild boars, and lions with bright eyes, fights and battles, murders and manslaughters. Would that he hadn't made it and that he make no other, he who designed that baldric with his art. 11.625. I fetched him and brought him up out of Hades, and Hermes and bright-eyed Athena guided me.' “So saying, he went back into the house of Hades, but I stayed in place where I was, in hope that someone of the hero men, those who'd died before, would still come. 13.300. Pallas Athena, the daughter of Zeus, who's ever by your side, and guards you in all your labors, and made you dear to all Phaeacians. Now here I've come again, to weave a plan with you, and to hide your possessions, the ones the illustrious Phaeacian 19.565. are ones that deceive and bear words not to be fulfilled. The ones that come outside through the polished horn, are ones that make true things come true, when some mortal sees them. But I don't suppose my grim dream came from there. Ah, it would have been a welcome one for me and for my son. 20.355. The porch is full of phantoms, the courtyard too, is full of phantoms hastening to Erebus underneath the gloom. The sun has completely perished from the sky, and an evil mist spreads over.” So said he, and they all laughed sweetly at him, then Polybus' son Eurymachus was the first of them to speak: 22.45. “If you're indeed Odysseus, the Ithacan, come at last, you've told them righteously indeed, all that the Achaeans did, the wicked things, many in your palace, many in your fields. But he already lies dead, the one who's to blame for it all, Antinous, for this one here instigated these actions, 22.50. not so much wanting wanted or needing marriage, but bent on other things, that Cronion didn't bring to pass for him, that, to be king himself throughout the kingdom of well-founded Ithaca, he slay your son in ambush. Now that he's been duly slain, you must spare your people. 22.55. Then afterwards we'll make good throughout the kingdom, for as much as was eaten and drunk in your palace, paying compensation separately, the worth of twenty oxen each, and we'll pay in bronze and gold, until your heart is melted. There's no reason at all to blame you for being angry before that.” 23.40. “I didn't see. I didn't ask. Instead, I heard only the groaning of the ones being killed. We women sat in a corner of our well-built chambers, terrified, and the well-fitted doors held us until when at last your son Telemachus called me from the hall, for his father sent him out to summon me. 23.185. even for a very expert one, unless a god himself came to him, and easily, by wishing, put it in another place. No man alive, no mortal, not even fully in his prime, could easily move it, since a great sign is built into the artful bed. I, and not any other, built it. 23.190. A long-leaved shrub of an olive tree grew inside the wall, luxuriantly flourishing, it was thick as a pillar. I threw a chamber about it, and built it, until I finished it, with close-set stones, and roofed it over well, then I added closely-joined doors, that fit tightly together. 23.195. And then, after that, I cut away the foliage of the long-leaved olive tree, trimmed the trunk from the roots, smoothed it all about with bronze, expertly and well, made it straight to the line, and fashioned a bedpost. Then I bored it all with an auger. Starting from this, I carved a bed, until I finished it, 23.200. inlaying it with gold, and silver, and ivory. I stretched a strap of oxhide, shiny with purple, in it. In this way I declare this sign to you, but I don't know whether my bed is still intact, woman, or some man's already put it elsewhere, cutting under the bottom of the olive tree.” 23.235. pressed hard by wind and mighty wave, and a few escape from the gray sea to the mainland, by swimming, and much sea scum thickens around their flesh, and they gladly step upon the land, escaped from misfortune, that welcome was her husband to her as she beheld him, 23.240. and she'd wouldn't at all free her white arms from his neck. And rose-fingered Dawn would have shone for the weepers had not bright-eyed goddess Athena thought of other things. She checked the long night in its passage, and further, held golden-throned Dawn over Ocean and didn't let her 24.1. BOOK 24 Cyllenian Hermes called out the men's souls, the suitors' souls. He held in his hands a beautiful golden wand, with which he enchants the eyes of men, of those he wants to, and again wakes up the sleeping, too. 24.5. With a wave of it he led them, and, gibbering, they followed. As when bats, in a corner of an enormous cave, fly about gibbering, after one has fallen off their chain, from the rock on which they hold on to each other, so they went with him, squeaking. 24.195. Icarius' daughter, so well she remembered Odysseus, her wedded husband. Therefore, her virtue's fame will never perish, and immortals will make a song for those upon the earth, a graceful one, to discreet Penelope. Not so, Tyndareus' daughter devised evil deed 24.525. then he fell with a thud, and his armor clattered upon him. Odysseus and his brilliant son fell on the front fighters, and struck them with swords and double-bladed spears. And they'd have killed them all and made them returnless, had not Athena, Aegis-bearer Zeus's daughter, 24.535. then all of it fell on the ground, when the goddess voiced her voice, and they turned toward the city, anxious for their lives. Long-suffering divine Odysseus cried horribly, drew himself together and swooped, like an eagle flying high. Right then Cronides hurled a smoky thunderbolt, 24.545. So said Athena, and he obeyed and rejoiced in his heart. She in turn made a treaty between both sides thereafter, Pallas Athena, daughter of Aegis-bearer Zeus, disguised as Mentor both in form and voice. |
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| 9. Hebrew Bible, Amos, 9.9 (8th cent. BCE - 6th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 57 |
10. Homer, Iliad, 1.1-1.3, 1.493-1.530, 2.786-2.787, 3.23-3.28, 4.450, 6.37-6.65, 6.297-6.311, 7.230, 8.64, 8.397-8.408, 11.55, 11.113-11.114, 12.299-12.301, 15.191, 16.857, 18.490-18.540, 20.353, 22.331-22.336, 22.363, 24.333-24.345, 24.445, 24.460-24.467, 24.677-24.695 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 187; Keith and Myers, Vergil and Elegy (2023) 102, 103, 119, 135, 151; Konstan and Garani, The Philosophizing Muse: The Influence of Greek Philosophy on Roman Poetry (2014) 153; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 173, 177, 181, 182, 187; Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 117; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 211, 240; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 16| 1.1. μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος 1.2. οὐλομένην, ἣ μυρίʼ Ἀχαιοῖς ἄλγεʼ ἔθηκε, 1.3. πολλὰς δʼ ἰφθίμους ψυχὰς Ἄϊδι προΐαψεν 1.493. ἀλλʼ ὅτε δή ῥʼ ἐκ τοῖο δυωδεκάτη γένετʼ ἠώς, 1.494. καὶ τότε δὴ πρὸς Ὄλυμπον ἴσαν θεοὶ αἰὲν ἐόντες 1.495. πάντες ἅμα, Ζεὺς δʼ ἦρχε· Θέτις δʼ οὐ λήθετʼ ἐφετμέων 1.496. παιδὸς ἑοῦ, ἀλλʼ ἥ γʼ ἀνεδύσετο κῦμα θαλάσσης. 1.497. ἠερίη δʼ ἀνέβη μέγαν οὐρανὸν Οὔλυμπόν τε. 1.498. εὗρεν δʼ εὐρύοπα Κρονίδην ἄτερ ἥμενον ἄλλων 1.499. ἀκροτάτῃ κορυφῇ πολυδειράδος Οὐλύμποιο· 1.500. καί ῥα πάροιθʼ αὐτοῖο καθέζετο, καὶ λάβε γούνων 1.501. σκαιῇ, δεξιτερῇ δʼ ἄρʼ ὑπʼ ἀνθερεῶνος ἑλοῦσα 1.502. λισσομένη προσέειπε Δία Κρονίωνα ἄνακτα· 1.503. Ζεῦ πάτερ εἴ ποτε δή σε μετʼ ἀθανάτοισιν ὄνησα 1.504. ἢ ἔπει ἢ ἔργῳ, τόδε μοι κρήηνον ἐέλδωρ· 1.505. τίμησόν μοι υἱὸν ὃς ὠκυμορώτατος ἄλλων 1.506. ἔπλετʼ· ἀτάρ μιν νῦν γε ἄναξ ἀνδρῶν Ἀγαμέμνων 1.507. ἠτίμησεν· ἑλὼν γὰρ ἔχει γέρας αὐτὸς ἀπούρας. 1.508. ἀλλὰ σύ πέρ μιν τῖσον Ὀλύμπιε μητίετα Ζεῦ· 1.509. τόφρα δʼ ἐπὶ Τρώεσσι τίθει κράτος ὄφρʼ ἂν Ἀχαιοὶ 1.510. υἱὸν ἐμὸν τίσωσιν ὀφέλλωσίν τέ ἑ τιμῇ. 1.511. ὣς φάτο· τὴν δʼ οὔ τι προσέφη νεφεληγερέτα Ζεύς, 1.512. ἀλλʼ ἀκέων δὴν ἧστο· Θέτις δʼ ὡς ἥψατο γούνων 1.513. ὣς ἔχετʼ ἐμπεφυυῖα, καὶ εἴρετο δεύτερον αὖτις· 1.514. νημερτὲς μὲν δή μοι ὑπόσχεο καὶ κατάνευσον 1.515. ἢ ἀπόειπʼ, ἐπεὶ οὔ τοι ἔπι δέος, ὄφρʼ ἐῢ εἰδέω 1.516. ὅσσον ἐγὼ μετὰ πᾶσιν ἀτιμοτάτη θεός εἰμι. 1.517. τὴν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 1.518. ἦ δὴ λοίγια ἔργʼ ὅ τέ μʼ ἐχθοδοπῆσαι ἐφήσεις 1.519. Ἥρῃ ὅτʼ ἄν μʼ ἐρέθῃσιν ὀνειδείοις ἐπέεσσιν· 1.520. ἣ δὲ καὶ αὔτως μʼ αἰεὶ ἐν ἀθανάτοισι θεοῖσι 1.521. νεικεῖ, καί τέ μέ φησι μάχῃ Τρώεσσιν ἀρήγειν. 1.522. ἀλλὰ σὺ μὲν νῦν αὖτις ἀπόστιχε μή τι νοήσῃ 1.523. Ἥρη· ἐμοὶ δέ κε ταῦτα μελήσεται ὄφρα τελέσσω· 1.524. εἰ δʼ ἄγε τοι κεφαλῇ κατανεύσομαι ὄφρα πεποίθῃς· 1.525. τοῦτο γὰρ ἐξ ἐμέθεν γε μετʼ ἀθανάτοισι μέγιστον 1.526. τέκμωρ· οὐ γὰρ ἐμὸν παλινάγρετον οὐδʼ ἀπατηλὸν 1.527. οὐδʼ ἀτελεύτητον ὅ τί κεν κεφαλῇ κατανεύσω. 1.528. ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 1.529. ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος 1.530. κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον. 2.786. Τρωσὶν δʼ ἄγγελος ἦλθε ποδήνεμος ὠκέα Ἶρις 2.787. πὰρ Διὸς αἰγιόχοιο σὺν ἀγγελίῃ ἀλεγεινῇ· 3.28. ὀφθαλμοῖσιν ἰδών· φάτο γὰρ τίσεσθαι ἀλείτην· 4.450. ἔνθα δʼ ἅμʼ οἰμωγή τε καὶ εὐχωλὴ πέλεν ἀνδρῶν 6.37. Ἄδρηστον δʼ ἄρʼ ἔπειτα βοὴν ἀγαθὸς Μενέλαος 6.38. ζωὸν ἕλʼ· ἵππω γάρ οἱ ἀτυζομένω πεδίοιο 6.39. ὄζῳ ἔνι βλαφθέντε μυρικίνῳ ἀγκύλον ἅρμα 6.40. ἄξαντʼ ἐν πρώτῳ ῥυμῷ αὐτὼ μὲν ἐβήτην 6.41. πρὸς πόλιν, ᾗ περ οἱ ἄλλοι ἀτυζόμενοι φοβέοντο, 6.42. αὐτὸς δʼ ἐκ δίφροιο παρὰ τροχὸν ἐξεκυλίσθη 6.43. πρηνὴς ἐν κονίῃσιν ἐπὶ στόμα· πὰρ δέ οἱ ἔστη 6.44. Ἀτρεΐδης Μενέλαος ἔχων δολιχόσκιον ἔγχος. 6.45. Ἄδρηστος δʼ ἄρʼ ἔπειτα λαβὼν ἐλίσσετο γούνων· 6.46. ζώγρει Ἀτρέος υἱέ, σὺ δʼ ἄξια δέξαι ἄποινα· 6.47. πολλὰ δʼ ἐν ἀφνειοῦ πατρὸς κειμήλια κεῖται 6.48. χαλκός τε χρυσός τε πολύκμητός τε σίδηρος, 6.49. τῶν κέν τοι χαρίσαιτο πατὴρ ἀπερείσιʼ ἄποινα 6.50. εἴ κεν ἐμὲ ζωὸν πεπύθοιτʼ ἐπὶ νηυσὶν Ἀχαιῶν. 6.51. ὣς φάτο, τῷ δʼ ἄρα θυμὸν ἐνὶ στήθεσσιν ἔπειθε· 6.52. καὶ δή μιν τάχʼ ἔμελλε θοὰς ἐπὶ νῆας Ἀχαιῶν 6.53. δώσειν ᾧ θεράποντι καταξέμεν· ἀλλʼ Ἀγαμέμνων 6.54. ἀντίος ἦλθε θέων, καὶ ὁμοκλήσας ἔπος ηὔδα· 6.55. ὦ πέπον ὦ Μενέλαε, τί ἢ δὲ σὺ κήδεαι οὕτως 6.56. ἀνδρῶν; ἦ σοὶ ἄριστα πεποίηται κατὰ οἶκον 6.57. πρὸς Τρώων; τῶν μή τις ὑπεκφύγοι αἰπὺν ὄλεθρον 6.58. χεῖράς θʼ ἡμετέρας, μηδʼ ὅν τινα γαστέρι μήτηρ 6.59. κοῦρον ἐόντα φέροι, μηδʼ ὃς φύγοι, ἀλλʼ ἅμα πάντες 6.60. Ἰλίου ἐξαπολοίατʼ ἀκήδεστοι καὶ ἄφαντοι. 6.61. ὣς εἰπὼν ἔτρεψεν ἀδελφειοῦ φρένας ἥρως 6.62. αἴσιμα παρειπών· ὃ δʼ ἀπὸ ἕθεν ὤσατο χειρὶ 6.63. ἥρωʼ Ἄδρηστον· τὸν δὲ κρείων Ἀγαμέμνων 6.64. οὖτα κατὰ λαπάρην· ὃ δʼ ἀνετράπετʼ, Ἀτρεΐδης δὲ 6.65. λὰξ ἐν στήθεσι βὰς ἐξέσπασε μείλινον ἔγχος. 6.297. αἱ δʼ ὅτε νηὸν ἵκανον Ἀθήνης ἐν πόλει ἄκρῃ, 6.298. τῇσι θύρας ὤϊξε Θεανὼ καλλιπάρῃος 6.299. Κισσηῒς ἄλοχος Ἀντήνορος ἱπποδάμοιο· 6.300. τὴν γὰρ Τρῶες ἔθηκαν Ἀθηναίης ἱέρειαν. 6.301. αἳ δʼ ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· 6.302. ἣ δʼ ἄρα πέπλον ἑλοῦσα Θεανὼ καλλιπάρῃος 6.303. θῆκεν Ἀθηναίης ἐπὶ γούνασιν ἠϋκόμοιο, 6.304. εὐχομένη δʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο· 6.305. πότνιʼ Ἀθηναίη ἐρυσίπτολι δῖα θεάων 6.306. ἆξον δὴ ἔγχος Διομήδεος, ἠδὲ καὶ αὐτὸν 6.307. πρηνέα δὸς πεσέειν Σκαιῶν προπάροιθε πυλάων, 6.308. ὄφρά τοι αὐτίκα νῦν δυοκαίδεκα βοῦς ἐνὶ νηῷ 6.309. ἤνις ἠκέστας ἱερεύσομεν, αἴ κʼ ἐλεήσῃς 6.310. ἄστύ τε καὶ Τρώων ἀλόχους καὶ νήπια τέκνα. 6.311. ὣς ἔφατʼ εὐχομένη, ἀνένευε δὲ Παλλὰς Ἀθήνη. 7.230. κεῖτʼ ἀπομηνίσας Ἀγαμέμνονι ποιμένι λαῶν· 8.64. ἔνθα δʼ ἅμʼ οἰμωγή τε καὶ εὐχωλὴ πέλεν ἀνδρῶν 8.397. Ζεὺς δὲ πατὴρ Ἴδηθεν ἐπεὶ ἴδε χώσατʼ ἄρʼ αἰνῶς, 8.398. Ἶριν δʼ ὄτρυνε χρυσόπτερον ἀγγελέουσαν· 8.399. βάσκʼ ἴθι Ἶρι ταχεῖα, πάλιν τρέπε μηδʼ ἔα ἄντην 8.400. ἔρχεσθʼ· οὐ γὰρ καλὰ συνοισόμεθα πτόλεμον δέ. 8.401. ὧδε γὰρ ἐξερέω, τὸ δὲ καὶ τετελεσμένον ἔσται· 8.402. γυιώσω μέν σφωϊν ὑφʼ ἅρμασιν ὠκέας ἵππους, 8.403. αὐτὰς δʼ ἐκ δίφρου βαλέω κατά θʼ ἅρματα ἄξω· 8.404. οὐδέ κεν ἐς δεκάτους περιτελλομένους ἐνιαυτοὺς 8.405. ἕλκεʼ ἀπαλθήσεσθον, ἅ κεν μάρπτῃσι κεραυνός· 8.406. ὄφρα ἰδῇ γλαυκῶπις ὅτʼ ἂν ᾧ πατρὶ μάχηται. 8.407. Ἥρῃ δʼ οὔ τι τόσον νεμεσίζομαι οὐδὲ χολοῦμαι· 8.408. αἰεὶ γάρ μοι ἔωθεν ἐνικλᾶν ὅττί κεν εἴπω. 11.55. πολλὰς ἰφθίμους κεφαλὰς Ἄϊδι προϊάψειν. 15.191. παλλομένων, Ἀΐδης δʼ ἔλαχε ζόφον ἠερόεντα, 16.857. ὃν πότμον γοόωσα λιποῦσʼ ἀνδροτῆτα καὶ ἥβην. 18.490. ἐν δὲ δύω ποίησε πόλεις μερόπων ἀνθρώπων 18.491. καλάς. ἐν τῇ μέν ῥα γάμοι τʼ ἔσαν εἰλαπίναι τε, 18.492. νύμφας δʼ ἐκ θαλάμων δαΐδων ὕπο λαμπομενάων 18.493. ἠγίνεον ἀνὰ ἄστυ, πολὺς δʼ ὑμέναιος ὀρώρει· 18.494. κοῦροι δʼ ὀρχηστῆρες ἐδίνεον, ἐν δʼ ἄρα τοῖσιν 18.495. αὐλοὶ φόρμιγγές τε βοὴν ἔχον· αἳ δὲ γυναῖκες 18.496. ἱστάμεναι θαύμαζον ἐπὶ προθύροισιν ἑκάστη. 18.497. λαοὶ δʼ εἰν ἀγορῇ ἔσαν ἀθρόοι· ἔνθα δὲ νεῖκος 18.498. ὠρώρει, δύο δʼ ἄνδρες ἐνείκεον εἵνεκα ποινῆς 18.499. ἀνδρὸς ἀποφθιμένου· ὃ μὲν εὔχετο πάντʼ ἀποδοῦναι 18.500. δήμῳ πιφαύσκων, ὃ δʼ ἀναίνετο μηδὲν ἑλέσθαι· 18.501. ἄμφω δʼ ἱέσθην ἐπὶ ἴστορι πεῖραρ ἑλέσθαι. 18.502. λαοὶ δʼ ἀμφοτέροισιν ἐπήπυον ἀμφὶς ἀρωγοί· 18.503. κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες 18.504. εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, 18.505. σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· 18.506. τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον. 18.507. κεῖτο δʼ ἄρʼ ἐν μέσσοισι δύω χρυσοῖο τάλαντα, 18.508. τῷ δόμεν ὃς μετὰ τοῖσι δίκην ἰθύντατα εἴποι. 18.509. τὴν δʼ ἑτέρην πόλιν ἀμφὶ δύω στρατοὶ ἥατο λαῶν 18.510. τεύχεσι λαμπόμενοι· δίχα δέ σφισιν ἥνδανε βουλή, 18.511. ἠὲ διαπραθέειν ἢ ἄνδιχα πάντα δάσασθαι 18.512. κτῆσιν ὅσην πτολίεθρον ἐπήρατον ἐντὸς ἔεργεν· 18.513. οἳ δʼ οὔ πω πείθοντο, λόχῳ δʼ ὑπεθωρήσσοντο. 18.514. τεῖχος μέν ῥʼ ἄλοχοί τε φίλαι καὶ νήπια τέκνα 18.515. ῥύατʼ ἐφεσταότες, μετὰ δʼ ἀνέρες οὓς ἔχε γῆρας· 18.516. οἳ δʼ ἴσαν· ἦρχε δʼ ἄρά σφιν Ἄρης καὶ Παλλὰς Ἀθήνη 18.517. ἄμφω χρυσείω, χρύσεια δὲ εἵματα ἕσθην, 18.518. καλὼ καὶ μεγάλω σὺν τεύχεσιν, ὥς τε θεώ περ 18.519. ἀμφὶς ἀριζήλω· λαοὶ δʼ ὑπολίζονες ἦσαν. 18.520. οἳ δʼ ὅτε δή ῥʼ ἵκανον ὅθι σφίσιν εἶκε λοχῆσαι 18.521. ἐν ποταμῷ, ὅθι τʼ ἀρδμὸς ἔην πάντεσσι βοτοῖσιν, 18.522. ἔνθʼ ἄρα τοί γʼ ἵζοντʼ εἰλυμένοι αἴθοπι χαλκῷ. 18.523. τοῖσι δʼ ἔπειτʼ ἀπάνευθε δύω σκοποὶ εἵατο λαῶν 18.524. δέγμενοι ὁππότε μῆλα ἰδοίατο καὶ ἕλικας βοῦς. 18.525. οἳ δὲ τάχα προγένοντο, δύω δʼ ἅμʼ ἕποντο νομῆες 18.526. τερπόμενοι σύριγξι· δόλον δʼ οὔ τι προνόησαν. 18.527. οἳ μὲν τὰ προϊδόντες ἐπέδραμον, ὦκα δʼ ἔπειτα 18.528. τάμνοντʼ ἀμφὶ βοῶν ἀγέλας καὶ πώεα καλὰ 18.529. ἀργεννέων οἰῶν, κτεῖνον δʼ ἐπὶ μηλοβοτῆρας. 18.530. οἳ δʼ ὡς οὖν ἐπύθοντο πολὺν κέλαδον παρὰ βουσὶν 18.531. εἰράων προπάροιθε καθήμενοι, αὐτίκʼ ἐφʼ ἵππων 18.532. βάντες ἀερσιπόδων μετεκίαθον, αἶψα δʼ ἵκοντο. 18.533. στησάμενοι δʼ ἐμάχοντο μάχην ποταμοῖο παρʼ ὄχθας, 18.534. βάλλον δʼ ἀλλήλους χαλκήρεσιν ἐγχείῃσιν. 18.535. ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ, 18.536. ἄλλον ζωὸν ἔχουσα νεούτατον, ἄλλον ἄουτον, 18.537. ἄλλον τεθνηῶτα κατὰ μόθον ἕλκε ποδοῖιν· 18.538. εἷμα δʼ ἔχʼ ἀμφʼ ὤμοισι δαφοινεὸν αἵματι φωτῶν. 18.539. ὡμίλευν δʼ ὥς τε ζωοὶ βροτοὶ ἠδʼ ἐμάχοντο, 18.540. νεκρούς τʼ ἀλλήλων ἔρυον κατατεθνηῶτας. 20.353. ἦ, καὶ ἐπὶ στίχας ἆλτο, κέλευε δὲ φωτὶ ἑκάστῳ· 22.331. Ἕκτορ ἀτάρ που ἔφης Πατροκλῆʼ ἐξεναρίζων 22.332. σῶς ἔσσεσθʼ, ἐμὲ δʼ οὐδὲν ὀπίζεο νόσφιν ἐόντα 22.333. νήπιε· τοῖο δʼ ἄνευθεν ἀοσσητὴρ μέγʼ ἀμείνων 22.334. νηυσὶν ἔπι γλαφυρῇσιν ἐγὼ μετόπισθε λελείμμην, 22.335. ὅς τοι γούνατʼ ἔλυσα· σὲ μὲν κύνες ἠδʼ οἰωνοὶ 22.336. ἑλκήσουσʼ ἀϊκῶς, τὸν δὲ κτεριοῦσιν Ἀχαιοί. 22.363. ὃν πότμον γοόωσα λιποῦσʼ ἀνδροτῆτα καὶ ἥβην. 24.333. αἶψα δʼ ἄρʼ Ἑρμείαν υἱὸν φίλον ἀντίον ηὔδα· 24.334. Ἑρμεία, σοὶ γάρ τε μάλιστά γε φίλτατόν ἐστιν 24.335. ἀνδρὶ ἑταιρίσσαι, καί τʼ ἔκλυες ᾧ κʼ ἐθέλῃσθα, 24.336. βάσκʼ ἴθι καὶ Πρίαμον κοίλας ἐπὶ νῆας Ἀχαιῶν 24.337. ὣς ἄγαγʼ, ὡς μήτʼ ἄρ τις ἴδῃ μήτʼ ἄρ τε νοήσῃ 24.338. τῶν ἄλλων Δαναῶν, πρὶν Πηλεΐωνα δʼ ἱκέσθαι. 24.339. ὣς ἔφατʼ, οὐδʼ ἀπίθησε διάκτορος ἀργεϊφόντης. 24.340. αὐτίκʼ ἔπειθʼ ὑπὸ ποσσὶν ἐδήσατο καλὰ πέδιλα 24.341. ἀμβρόσια χρύσεια, τά μιν φέρον ἠμὲν ἐφʼ ὑγρὴν 24.342. ἠδʼ ἐπʼ ἀπείρονα γαῖαν ἅμα πνοιῇς ἀνέμοιο· 24.343. εἵλετο δὲ ῥάβδον, τῇ τʼ ἀνδρῶν ὄμματα θέλγει 24.344. ὧν ἐθέλει, τοὺς δʼ αὖτε καὶ ὑπνώοντας ἐγείρει· 24.345. τὴν μετὰ χερσὶν ἔχων πέτετο κρατὺς ἀργεϊφόντης. 24.445. τοῖσι δʼ ἐφʼ ὕπνον ἔχευε διάκτορος ἀργεϊφόντης 24.460. ὦ γέρον ἤτοι ἐγὼ θεὸς ἄμβροτος εἰλήλουθα 24.461. Ἑρμείας· σοὶ γάρ με πατὴρ ἅμα πομπὸν ὄπασσεν. 24.462. ἀλλʼ ἤτοι μὲν ἐγὼ πάλιν εἴσομαι, οὐδʼ Ἀχιλῆος 24.463. ὀφθαλμοὺς εἴσειμι· νεμεσσητὸν δέ κεν εἴη 24.464. ἀθάνατον θεὸν ὧδε βροτοὺς ἀγαπαζέμεν ἄντην· 24.465. τύνη δʼ εἰσελθὼν λαβὲ γούνατα Πηλεΐωνος, 24.466. καί μιν ὑπὲρ πατρὸς καὶ μητέρος ἠϋκόμοιο 24.467. λίσσεο καὶ τέκεος, ἵνα οἱ σὺν θυμὸν ὀρίνῃς. 24.677. ἄλλοι μέν ῥα θεοί τε καὶ ἀνέρες ἱπποκορυσταὶ 24.678. εὗδον παννύχιοι μαλακῷ δεδμημένοι ὕπνῳ· 24.679. ἀλλʼ οὐχ Ἑρμείαν ἐριούνιον ὕπνος ἔμαρπτεν 24.680. ὁρμαίνοντʼ ἀνὰ θυμὸν ὅπως Πρίαμον βασιλῆα 24.681. νηῶν ἐκπέμψειε λαθὼν ἱεροὺς πυλαωρούς. 24.682. στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν· 24.683. ὦ γέρον οὔ νύ τι σοί γε μέλει κακόν, οἷον ἔθʼ εὕδεις 24.684. ἀνδράσιν ἐν δηΐοισιν, ἐπεί σʼ εἴασεν Ἀχιλλεύς. 24.685. καὶ νῦν μὲν φίλον υἱὸν ἐλύσαο, πολλὰ δʼ ἔδωκας· 24.686. σεῖο δέ κε ζωοῦ καὶ τρὶς τόσα δοῖεν ἄποινα 24.687. παῖδες τοὶ μετόπισθε λελειμμένοι, αἴ κʼ Ἀγαμέμνων 24.688. γνώῃ σʼ Ἀτρεΐδης, γνώωσι δὲ πάντες Ἀχαιοί. 24.689. ὣς ἔφατʼ, ἔδεισεν δʼ ὃ γέρων, κήρυκα δʼ ἀνίστη. 24.690. τοῖσιν δʼ Ἑρμείας ζεῦξʼ ἵππους ἡμιόνους τε, 24.691. ῥίμφα δʼ ἄρʼ αὐτὸς ἔλαυνε κατὰ στρατόν, οὐδέ τις ἔγνω. 24.692. ἀλλʼ ὅτε δὴ πόρον ἷξον ἐϋρρεῖος ποταμοῖο 24.693. Ξάνθου δινήεντος, ὃν ἀθάνατος τέκετο Ζεύς, 24.694. Ἑρμείας μὲν ἔπειτʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον, 24.695. Ἠὼς δὲ κροκόπεπλος ἐκίδνατο πᾶσαν ἐπʼ αἶαν, | 1.1. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.2. The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, 1.3. 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, 1.493. nor ever to war, but wasted away his own heart, as he tarried where he was; and he longed for the war-cry and the battle. 1.494. nor ever to war, but wasted away his own heart, as he tarried where he was; and he longed for the war-cry and the battle. Now when the twelfth morning thereafter had come, then into Olympus came the gods who are for ever, all in one company, and Zeus led the way. And Thetis did not forget the behest 1.495. of her son, but rose up from the wave of the sea, and at early morning went up to great heaven and Olympus. There she found the far-seeing son of Cronos sitting apart from the rest upon the topmost peak of many-ridged Olympus. So she sat down before him, and clasped his knees 1.496. of her son, but rose up from the wave of the sea, and at early morning went up to great heaven and Olympus. There she found the far-seeing son of Cronos sitting apart from the rest upon the topmost peak of many-ridged Olympus. So she sat down before him, and clasped his knees 1.497. of her son, but rose up from the wave of the sea, and at early morning went up to great heaven and Olympus. There she found the far-seeing son of Cronos sitting apart from the rest upon the topmost peak of many-ridged Olympus. So she sat down before him, and clasped his knees 1.498. of her son, but rose up from the wave of the sea, and at early morning went up to great heaven and Olympus. There she found the far-seeing son of Cronos sitting apart from the rest upon the topmost peak of many-ridged Olympus. So she sat down before him, and clasped his knees 1.499. of her son, but rose up from the wave of the sea, and at early morning went up to great heaven and Olympus. There she found the far-seeing son of Cronos sitting apart from the rest upon the topmost peak of many-ridged Olympus. So she sat down before him, and clasped his knees 1.500. with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.501. with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.502. with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.503. with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.504. with her left hand, while with her right she touched him beneath the chin, and she spoke in prayer to king Zeus, son of Cronos:Father Zeus, if ever amid the immortals I gave you aid by word or deed, grant me this prayer: do honour to my son, who is doomed to a speedy death beyond all other men; 1.505. yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.506. yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.507. yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.508. yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.509. yet now Agamemnon, king of men, has dishonoured him, for he has taken and keeps his prize by his own arrogant act. But honour him, Olympian Zeus, lord of counsel; and give might to the Trojans, until the Achaeans do honour to my son, and magnify him with recompense. 1.510. So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.511. So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.512. So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.513. So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.514. So she spoke; but Zeus, the cloud-gatherer, spoke no word to her, but sat a long time in silence. Yet Thetis, even as she had clasped his knees, so held to him, clinging close, and questioned him again a second time:Give me your infallible promise, and bow your head to it, or else deny me, for there is nothing to make you afraid; so that I may know well 1.515. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.516. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.517. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.518. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.519. how far I among all the gods am honoured the least. Then, greatly troubled, Zeus, the cloud-gatherer spoke to her:Surely this will be sorry work, since you will set me on to engage in strife with Hera, when she shall anger me with taunting words. Even now she always upbraids me among the immortal gods, 1.520. and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.521. and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.522. and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.523. and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.524. and declares that I give aid to the Trojans in battle. But for the present, depart again, lest Hera note something; and I will take thought for these things to bring all to pass. Come, I will bow my head to you, that thou may be certain, for this from me is the surest token among the immortals; 1.525. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.526. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.527. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.528. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. / 2.786. and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. 2.787. and full swiftly did they speed across the plain.And to the Trojans went, as a messenger from Zeus that beareth the aegis, wind-footed, swift Iris with a grievous message. These were holding assembly at Priam's gate, all gathered in one body, the young men alike and the elders. 3.28. when he is hungry; for greedily doth he devour it, even though swift dogs and lusty youths set upon him: even so was Menelaus glad when his eyes beheld godlike Alexander; for he thought that he had gotten him vengeance on the sinner. And forthwith he leapt in his armour from his chariot to the ground. 4.450. Then were heard alike the sound of groaning and the cry of triumph of the slayers and the slain, and the earth flowed with blood. As when winter torrents, flowing down the mountains from their great springs to a place where two valleys meet, join their mighty floods in a deep gorge, 6.37. And the warrior Leïtus slew Phylacus, as he fled before him; and Eurypylus laid Melanthius low. 6.38. And the warrior Leïtus slew Phylacus, as he fled before him; and Eurypylus laid Melanthius low. 6.39. And the warrior Leïtus slew Phylacus, as he fled before him; and Eurypylus laid Melanthius low. But Adrastus did Menelaus, good at the warcry, take alive; for his two horses, coursing in terror over the plain, became entangled in a tamarisk bough, and breaking the curved car at the end of the pole, 6.40. themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.41. themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.42. themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.43. themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.44. themselves went on toward the city whither the rest were fleeing in rout; but their master rolled from out the car beside the wheel headlong in the dust upon his face. And to his side came Menelaus, son of Atreus, bearing his far-shadowing spear. 6.45. Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.46. Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.47. Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.48. Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.49. Then Adrastus clasped him by the knees and besought him:Take me alive, thou son of Atreus, and accept a worthy ransom; treasures full many lie stored in the palace of my wealthy father, bronze and gold and iron wrought with toil; thereof would my father grant thee ransom past counting, 6.50. hould he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.51. hould he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.52. hould he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.53. hould he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.54. hould he hear that I am alive at the ships of the Achaeans. So spake he, and sought to persuade the other's heart in his breast, and lo, Menelaus was about to give him to his squire to lead to the swift ships of the Achaeans, but Agamemnon came running to meet him, and spake a word of reproof, saying: 6.55. Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.56. Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.57. Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.58. Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.59. Soft-hearted Menelaus, why carest thou thus for the men? Hath then so great kindness been done thee in thy house by Trojans? of them let not one escape sheer destruction and the might of our hands, nay, not the man-child whom his mother bears in her womb; let not even him escape, 6.60. but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.61. but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.62. but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.63. but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.64. but let all perish together out of Ilios, unmourned and unmarked. So spake the warrior, and turned his brother's mind, for he counselled aright; so Menelaus with his hand thrust from him the warrior Adrastus, and lord Agamemnon smote him on the flank, and he fell backward; and the son of Atreus 6.65. planted his heel on his chest, and drew forth the ashen spear. Then Nestor shouted aloud, and called to the Argives:My friends, Danaan warriors, squires of Ares, let no man now abide behind in eager desire for spoil, that he may come to the ships bearing the greatest store; 6.297. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.298. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.301. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.302. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.303. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.304. for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.306. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.307. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.308. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.310. on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 6.311. on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 7.230. in utter wrath against Agamemnon, Atreus' son, shepherd of the host; yet are we such as to face thee, yea, full many of us. But begin thou war and battle. To him then made answer great Hector of the flashing helm:Aias, sprung from Zeus, thou son of Telamon, captain of the host, 8.64. But when they were met together and come into one place, then clashed they their shields and spears, and the fury of bronze-mailed warriors; and the bossed shields closed each with each, and a great din arose. Then were heard alike the sound of groaning and the cry of triumph 8.397. whether to throw open the thick cloud or shut it to. There through the gate they drave their horses patient of the goad.But when father Zeus saw them from Ida he waxed wondrous wroth, and sent forth golden-winged Iris to bear a message:Up, go, swift Iris; turn them back and suffer them not to come face to face with me, 8.398. whether to throw open the thick cloud or shut it to. There through the gate they drave their horses patient of the goad.But when father Zeus saw them from Ida he waxed wondrous wroth, and sent forth golden-winged Iris to bear a message:Up, go, swift Iris; turn them back and suffer them not to come face to face with me, 8.399. whether to throw open the thick cloud or shut it to. There through the gate they drave their horses patient of the goad.But when father Zeus saw them from Ida he waxed wondrous wroth, and sent forth golden-winged Iris to bear a message:Up, go, swift Iris; turn them back and suffer them not to come face to face with me, 8.400. eeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.401. eeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.402. eeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.403. eeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.404. eeing it will be in no happy wise that we shall join in combat. For thus will I speak and verily this thing shall be brought to pass. I will maim their swift horses beneath the chariot, and themselves will I hurl from out the car, and will break in pieces the chariot; nor in the space of ten circling years 8.405. hall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message, 8.406. hall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message, 8.407. hall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message, 8.408. hall they heal them of the wounds wherewith the thunderbolt shall smite them; that she of the flashing eyes may know what it is to strive against her own father. But against Hera have I not so great indignation nor wrath, seeing she is ever wont to thwart me in whatsoe'er I have decreed. So spake he, and storm-footed Iris hasted to bear his message, 11.55. to send forth to Hades many a valiant head.And the Trojans over against them on the rising ground of the plain mustered about great Hector and peerless Polydamas and Aeneas that was honoured of the folk of the Trojans even as a god, and the three sons of Antenor, Polybus and goodly Agenor 15.191. I verily, when the lots were shaken, won for my portion the grey sea to be my habitation for ever, and Hades won the murky darkness, while Zeus won the broad heaven amid the air and the clouds; but the earth and high Olympus remain yet common to us all. Wherefore will I not in any wise walk after the will of Zeus; nay in quiet 16.857. Even as he thus spake the end of death enfolded him; and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake glorious Hector:Patroclus, wherefore dost thou prophesy for me sheer destruction? 18.490. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.491. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.492. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.493. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.494. Therein fashioned he also two cities of mortal men exceeding fair. In the one there were marriages and feastings, and by the light of the blazing torches they were leading the brides from their bowers through the city, and loud rose the bridal song. And young men were whirling in the dance, and in their midst 18.495. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.496. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.497. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.498. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.499. flutes and lyres sounded continually; and there the women stood each before her door and marvelled. But the folk were gathered in the place of assembly; for there a strife had arisen, and two men were striving about the blood-price of a man slain; the one avowed that he had paid all, 18.500. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.501. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.502. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.503. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.504. declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.506. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.507. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.508. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.509. holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors 18.510. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.511. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.512. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.513. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.514. gleaming in armour. And twofold plans found favour with them, either to lay waste the town or to divide in portions twain all the substance that the lovely city contained within. Howbeit the besieged would nowise hearken thereto, but were arming to meet the foe in an ambush. The wall were their dear wives and little children guarding, 18.515. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.516. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.517. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.518. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.519. as they stood thereon, and therewithal the men that were holden of old age; but the rest were faring forth, led of Ares and Pallas Athene, both fashioned in gold, and of gold was the raiment wherewith they were clad. Goodly were they and tall in their harness, as beseemeth gods, clear to view amid the rest, and the folk at their feet were smaller. 18.520. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.521. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.522. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.523. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.524. But when they were come to the place where it seemed good unto them to set their ambush, in a river-bed where was a watering-place for all herds alike, there they sate them down, clothed about with flaming bronze. Thereafter were two scouts set by them apart from the host, waiting till they should have sight of the sheep and sleek cattle. 18.525. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.526. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.527. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.528. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. 18.529. And these came presently, and two herdsmen followed with them playing upon pipes; and of the guile wist they not at all. But the liers-in-wait, when they saw these coming on, rushed forth against them and speedily cut off the herds of cattle and fair flocks of white-fleeced sheep, and slew the herdsmen withal. 18.530. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.531. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.532. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.533. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.534. But the besiegers, as they sat before the places of gathering and heard much tumult among the kine, mounted forthwith behind their high-stepping horses, and set out thitherward, and speedily came upon them. Then set they their battle in array and fought beside the river banks, and were ever smiting one another with bronze-tipped spears. 18.535. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.536. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.537. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.538. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.539. And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought; 18.540. and they were haling away each the bodies of the others' slain.Therein he set also soft fallow-land, rich tilth and wide, that was three times ploughed; and ploughers full many therein were wheeling their yokes and driving them this way and that. And whensoever after turning they came to the headland of the field, 20.353. eeing that now he is glad to have escaped from death. But come, I will call to the war-loving Danaans and go forth against the other Trojans to make trial of them. He spake, and leapt along the ranks, and called to each man:No longer now stand ye afar from the Trojans, ye goodly Achaeans, 22.331. and goodly Achilles exulted over him;Hector, thou thoughtest, I ween, whilst thou wast spoiling Patroclus, that thou wouldest be safe, and hadst no thought of me that was afar, thou fool. Far from him a helper, mightier far, was left behind at the hollow ships, 22.332. and goodly Achilles exulted over him;Hector, thou thoughtest, I ween, whilst thou wast spoiling Patroclus, that thou wouldest be safe, and hadst no thought of me that was afar, thou fool. Far from him a helper, mightier far, was left behind at the hollow ships, 22.333. and goodly Achilles exulted over him;Hector, thou thoughtest, I ween, whilst thou wast spoiling Patroclus, that thou wouldest be safe, and hadst no thought of me that was afar, thou fool. Far from him a helper, mightier far, was left behind at the hollow ships, 22.334. and goodly Achilles exulted over him;Hector, thou thoughtest, I ween, whilst thou wast spoiling Patroclus, that thou wouldest be safe, and hadst no thought of me that was afar, thou fool. Far from him a helper, mightier far, was left behind at the hollow ships, 22.335. even I, that have loosed thy knees. Thee shall dogs and birds rend in unseemly wise, but to him shall the Achaeans give burial. 22.336. even I, that have loosed thy knees. Thee shall dogs and birds rend in unseemly wise, but to him shall the Achaeans give burial. 22.363. valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles: 24.333. back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man, 24.334. back then to Ilios turned his sons and his daughters' husbands; howbeit the twain were not unseen of Zeus, whose voice is borne afar, as they came forth upon the plain, but as he saw the old man he had pity, and forthwith spake to Hermes, his dear son:Hermes, seeing thou lovest above all others to companion a man, 24.335. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.336. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.337. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.338. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. 24.339. and thou givest ear to whomsoever thou art minded up, go and guide Priam unto the hollow ships of the Achaeans in such wise that no man may see him or be ware of him among all the Damans, until he be come to the son of Peleus. So spake he, and the messenger, Argeiphontes, failed not to hearken. 24.340. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.341. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.342. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.343. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.344. Straightway he bound beneath his feet his beautiful sandals, immortal, golden, which were wont to bear him over the waters of the sea and over the boundless land swift as the blasts of the wind. And he took the wand wherewith he lulls to sleep the eyes of whom he will, while others again he awakens even out of slumber. 24.345. With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus, 24.445. upon all of these the messenger Argeiphontes shed sleep, and forthwith opened the gates, and thrust back the bars, and brought within Priam, and the splendid gifts upon the wain. But when they were come to the hut of Peleus' son, the lofty hut which the Myrmidons had builded for their king, 24.460. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.461. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.462. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.463. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.464. Old sire, I that am come to thee am immortal god, even Hermes; for the Father sent me to guide thee on thy way. But now verily will I go back, neither come within Achilles' sight; good cause for wrath would it be that an immortal god should thus openly be entertained of mortals. 24.465. But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.466. But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.467. But go thou in, and clasp the knees of the son of Peleus and entreat him by his father and his fair-haired mother and his child, that thou mayest stir his soul. 24.677. but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. 24.678. but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. 24.679. but Achilles slept in the innermost part of the well-builded hut, and by his side lay fair-cheeked Briseis. Now all the other gods and men, lords of chariots, slumbered the whole night through, overcome of soft sleep; but not upon the helper Hermes might sleep lay hold, 24.680. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.681. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.682. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.683. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.684. as he pondered in mind how he should guide king Priam forth from the ships unmarked of the strong keepers of the gate. He took his stand above his head and spake to him, saying:Old sire, no thought then hast thou of any evil, that thou still sleepest thus amid foemen, for that Achilles has spared thee. 24.685. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.686. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.687. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.688. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.689. Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. 24.690. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.691. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.692. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.693. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.694. And Hermes yoked for them the horses and mules, and himself lightly drave them through the camp, neither had any man knowledge thereof.But when they were now come to the ford of the fair-flowing river, even eddying Xanthus, that immortal Zeus begat, then Hermes departed to high Olympus, 24.695. and Dawn, the saffron-robed, was spreading over the face of all the earth. So they with moaning and wailing drave the horses to the city, and the mules bare the dead. Neither was any other ware of them, whether man or fair-girdled woman; but in truth Cassandra, peer of golden Aphrodite, |
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| 11. Pindar, Pythian Odes, 9.107-9.109 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 103 |
| 12. Aeschylus, Fragments, 273a (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182 |
13. Aeschylus, Libation-Bearers, 124-126, 43952, 123 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182| 123. πῶς δʼ οὐ τὸν ἐχθρὸν ἀνταμείβεσθαι κακοῖς; Ἠλέκτρα | 123. How could it not be right to repay an enemy with ills? Electra |
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| 14. Theognis, Elegies, 11.1278d, 950, 949 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 108 |
15. Aeschylus, Persians, 628-630 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182| 630. πέμψατʼ ἔνερθεν ψυχὴν ἐς φῶς· | |
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| 16. Hellanicus of Lesbos, Fgrh I P. 104., fr. 84 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 102 |
| 17. Thucydides, The History of The Peloponnesian War, 1.44, 1.45, 1.50.5, 1.55.2, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 5.36, 5.37, 5.38, 5.39, 5.40, 5.41, 5.42, 5.43, 5.44, 5.45, 5.46, 5.47, 5.48, 5.49, 5.50, 5.51, 5.52, 5.53, 5.54, 5.55, 5.56, 5.57, 5.58, 5.59, 5.60, 5.61, 5.62, 5.63, 5.64, 5.65, 5.66, 5.67, 5.68, 5.69, 5.70, 5.71, 5.72, 5.73, 5.74, 5.75, 5.76, 5.77, 5.78, 5.79, 5.80, 5.81, 5.82, 5.83, 6.94-7.18, 7.11, 7.12, 7.13, 7.14, 7.15, 7.19-8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 8.41, 8.42, 8.43, 8.44, 8.45, 8.46, 8.47, 8.48, 8.49, 8.50, 8.51, 8.52, 8.53, 8.54, 8.55, 8.56, 8.57, 8.58, 8.59, 8.60, 8.61, 8.62, 8.63, 8.64, 8.65, 8.66, 8.67, 8.68, 8.69, 8.70, 8.71, 8.72, 8.73, 8.74, 8.75, 8.76, 8.77, 8.78, 8.79, 8.80, 8.81, 8.82, 8.83, 8.84, 8.85, 8.86, 8.87, 8.88, 8.89, 8.90, 8.91, 8.92, 8.93, 8.94, 8.95, 8.96, 8.97, 8.98, 8.99, 8.100, 8.101, 8.102, 8.103, 8.104, 8.105, 8.106, 8.107, 8.108, 8.109 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 24 |
| 18. Lysias, Orations, 7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 60 |
19. Euripides, Bacchae, 51, 681-682, 689-691, 762-764, 821-845, 927-929, 52 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 239, 249| 52. ζητῇ, ξυνάψω μαινάσι στρατηλατῶν. | 52. revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man. |
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| 20. Euripides, Electra, 1292, 850-900, 902-904, 901 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 107 |
| 21. Xenophon, Hellenica, a b c\n0 1-2.3.10 1 1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 24 |
22. Euripides, Medea, 351-354, 389-391, 446-517, 519-626, 518 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 187| 518. ἀνδρῶν δ' ὅτῳ χρὴ τὸν κακὸν διειδέναι | 518. that thy children and the wife who saved thy life are beggars and vagabonds! O Zeus! why hast thou granted unto man clear signs to know the sham in gold, white on man’s brow no brand is stamped whereby to gauge the villain’s heart? Choru |
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23. Euripides, Alcestis, 141-177, 179-212, 178 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 217 | 178. ister and brother mate together; the nearest and dearest stain their path with each others blood, and no law restrains such horrors. Bring not these crimes amongst us, for here we count it shame that one man should have the control of two wives, and men are content to turn their attention to one lawful love, |
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24. Sophocles, Philoctetes, 133 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 187 | 133. Then, son, as he tells his artful story, take whatever in his tale is from time to time helpful to you. Now I will go to the ship, leaving matters here to you. May escorting Hermes the Deceiver, lead us on, and divine Victory, Athena Polias, who saves me always! Exit Odysseus, on the spectators’ left. Choru |
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25. Sophocles, Oedipus The King, 1242-1253, 1255-1264, 1254 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 226, 252 | 1254. husband by husband, children by her child. And how she perished is more than I know. For with a shriek Oedipus burst in, and did not allow us to watch her woe until the end: on him, as he rushed around, our eyes were set. |
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| 26. Plato, Charmides, 155d2, 155d7-155e1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 119 |
| 27. Plato, Critias, "111b-d" (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •vergil,, aeneid Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 178 |
| 28. Plato, Laws, 677b1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •vergil, as author of aeneid Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 117 |
29. Plato, Phaedrus, 246a, 246b, 246c, 246d, 246e, 259c6, 259c (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 135| 259c. ὥστε ᾁδοντες ἠμέλησαν σίτων τε καὶ ποτῶν, καὶ ἔλαθον τελευτήσαντες αὑτούς· ἐξ ὧν τὸ τεττίγων γένος μετʼ ἐκεῖνο φύεται, γέρας τοῦτο παρὰ Μουσῶν λαβόν, μηδὲν τροφῆς δεῖσθαι γενόμενον, ἀλλʼ ἄσιτόν τε καὶ ἄποτον εὐθὺς ᾁδειν, ἕως ἂν τελευτήσῃ, καὶ μετὰ ταῦτα ἐλθὸν παρὰ μούσας ἀπαγγέλλειν τίς τίνα αὐτῶν τιμᾷ τῶν ἐνθάδε. Τερψιχόρᾳ μὲν οὖν τοὺς ἐν τοῖς χοροῖς τετιμηκότας αὐτὴν ἀπαγγέλλοντες | 259c. that they sang and sang, forgetting food and drink, until at last unconsciously they died. From them the locust tribe afterwards arose, and they have this gift from the Muses, that from the time of their birth they need no sustece, but sing continually, without food or drink, until they die, when they go to the Muses and report who honors each of them on earth. They tell Terpsichore of those who have honored her in dances, and make them dearer to her; |
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| 30. Plato, Republic, 440d4-6, 10 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 115 |
31. Euripides, Suppliant Women, 1012-1018, 1020-1030, 1019 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 110 | 1019. in honour’s cause, down into the fire below, to mix my ashes in the ruddy blaze |
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| 32. Euripides, Fragments, 5.9, 646a (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 162; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182 |
| 33. Euripides, Hippolytus, 768, 767 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 226 |
34. Euripides, Hercules Furens, 1232, 1231 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 252 | 1231. Why then have you unveiled my head to the sun? Theseu |
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35. Euripides, Hecuba, 1292, 850-898, 900-904, 899 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 107| 899. πλοῦς, οὐκ ἂν εἶχον τήνδε σοι δοῦναι χάριν: | 899. So shall it be; yet if the army were able to sail, I could not have granted you this favor; |
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36. Euripides, Helen, 1039-1051, 1204-1208, 1229-1290, 1292-1334, 1291 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 252| 1291. ἢν δ' ̔Ελλάδ' ἔλθω καὶ τύχω σωτηρίας, | |
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| 37. Callimachus, Epigrams, 1 pfeiffer (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, amata in aeneid Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 268 |
| 38. Dicaearchus Messenius, Fragments, f54-56 mirhady (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, as author of aeneid Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 117 |
| 39. Callimachus, Hymn To Apollo, 105-107, 109-113, 108 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 279, 315 |
| 40. Callimachus, Aetia, 3 r.75.32-5 (harder), 1.24, 1.23, 1.22, 1.21, 54.16 (harder) (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 21 |
| 41. Aristotle, Poetics, 7 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 315 |
| 42. Callimachus, Epigrams, 1 pfeiffer (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, amata in aeneid Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 268 |
| 43. Dicaearchus Messenius, Fragments, f54-56 mirhady (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, as author of aeneid Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 117 |
44. Lycophron, Alexandra, 1295, 1294, 1293, 1292, 1291, 1242, 1243, 1244, fr. 6 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 230| 1295. ἔχθρας δὲ πυρσὸν ᾖραν ἠπείροις διπλαῖς. | |
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| 45. Theocritus, Idylls, 11, 13, 6 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 248 |
| 46. Theophrastus, Characters, 5.1-5.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 6 |
47. Apollonius of Rhodes, Argonautica, 1.609-1.639, 1.985-1.1011, 1.1030-1.1033, 1.1207-1.1362, 2.500-2.527, 3.1, 3.3-3.5, 3.309-3.313, 3.1026-3.1051, 3.1191-3.1224, 4.26-4.33, 4.684, 4.698-4.717, 4.727, 4.743 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •bacchic rites, dido in vergils aeneid as bacchant •bacchic rites, in vergils aeneid •hypsipyle, vergils aeneid and •statius, thebaid, vergils aeneid and •vergil, aeneid, bacchic rites in •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, statius and •vergil, aeneid •divine epiphany, venus appearing to aeneas,in vergils aeneid •aeneid (vergil) •aeneid (vergil), compared with catullus •vergil (p. vergilius maro), aeneid •vergil, aeneid, servius commentary on Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 68; Keith and Myers, Vergil and Elegy (2023) 21, 119, 130, 135, 137, 279; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 147, 148, 149, 160, 163, 251, 253| 1.609. ἔνθʼ ἄμυδις πᾶς δῆμος ὑπερβασίῃσι γυναικῶν < 1.610. νηλειῶς δέδμητο παροιχομένῳ λυκάβαντι. < 1.611. δὴ γὰρ κουριδίας μὲν ἀπηνήναντο γυναῖκας < 1.612. ἀνέρες ἐχθήραντες, ἔχον δʼ ἐπὶ ληιάδεσσιν < 1.613. τρηχὺν ἔρον, ἃς αὐτοὶ ἀγίνεον ἀντιπέρηθεν < 1.614. Θρηικίην δῃοῦντες· ἐπεὶ χόλος αἰνὸς ὄπαζεν < 1.615. Κύπιδος, οὕνεκά μιν γεράων ἐπὶ δηρὸν ἄτισσαν. < 1.616. ὦ μέλεαι, ζήλοιό τʼ ἐπισμυγερῶς ἀκόρητοι. < 1.617. οὐκ οἶον σὺν τῇσιν ἑοὺς ἔρραισαν ἀκοίτας < 1.618. ἀμφʼ εὐνῇ, πᾶν δʼ ἄρσεν ὁμοῦ γένος, ὥς κεν ὀπίσσω < 1.619. μήτινα λευγαλέοιο φόνου τίσειαν ἀμοιβήν. < 1.620. οἴη δʼ ἐκ πασέων γεραροῦ περιφείσατο πατρὸς < 1.621. Ὑψιπύλεια Θόαντος, ὃ δὴ κατὰ δῆμον ἄνασσεν· < 1.622. λάρνακι δʼ ἐν κοίλῃ μιν ὕπερθʼ ἁλὸς ἧκε φέρεσθαι, < 1.623. αἴ κε φύγῃ. καὶ τὸν μὲν ἐς Οἰνοίην ἐρύσαντο < 1.624. πρόσθεν, ἀτὰρ Σίκινόν γε μεθύστερον αὐδηθεῖσαν < 1.625. νῆσον, ἐπακτῆρες, Σικίνου ἄπο, τόν ῥα Θόαντι < 1.626. νηιὰς Οἰνοίη νύμφη τέκεν εὐνηθεῖσα. < 1.627. τῇσι δὲ βουκόλιαί τε βοῶν χάλκειά τε δύνειν < 1.628. τεύχεα, πυροφόρους τε διατμήξασθαι ἀροὔρας < 1.629. ῥηίτερον πάσῃσιν Ἀθηναίης πέλεν ἔργων, < 1.630. οἷς αἰεὶ τὸ πάροιθεν ὁμίλεον. ἀλλὰ γὰρ ἔμπης < 1.631. ἦ θαμὰ δὴ πάπταινον ἐπὶ πλατὺν ὄμμασι πόντον < 1.632. δείματι λευγαλέῳ, ὁπότε Θρήικες ἴασιν. < 1.633. τῶ καὶ ὅτʼ ἐγγύθι νήσου ἐρεσσομένην ἴδον Ἀργώ, < 1.634. αὐτίκα πασσυδίῃ πυλέων ἔκτοσθε Μυρίνης < 1.635. δήια τεύχεα δῦσαι ἐς αἰγιαλὸν προχέοντο, < 1.636. Θυιάσιν ὠμοβόροις ἴκελαι· φὰν γάρ που ἱκάνειν < 1.637. Θρήικας· ἡ δʼ ἅμα τῇσι Θοαντιὰς Ὑψιπύλεια < 1.638. δῦνʼ ἐνὶ τεύχεσι πατρός. ἀμηχανίῃ δʼ ἐχέοντο < 1.639. ἄφθογγοι· τοῖόν σφιν ἐπὶ δέος ᾐωρεῖτο. < 1.985. ἠοῖ δʼ εἰσανέβαν μέγα Δίνδυμον, ὄφρα καὶ αὐτοὶ < 1.986. θηήσαιντο πόρους κείνης ἁλός· ἐκ δʼ ἄρα τοίγε < 1.987. νῆα Χυτοῦ λιμένος προτέρω ἐξήλασαν ὅρμον· < 1.988. ἥδε δʼ Ἰησονίη πέφαται ὁδός, ἥνπερ ἔβησαν. < 1.989. Γηγενέες δʼ ἑτέρωθεν ἀπʼ οὔρεος ἀίξαντες < 1.990. φράξαν ἀπειρεσίοιο Χυτοῦ στόμα νειόθι πέτρῃς < 1.991. πόντιον, οἷά τε θῆρα λοχώμενοι ἔνδον ἐόντα. < 1.992. ἀλλὰ γὰρ αὖθι λέλειπτο σὺν ἀνδράσιν ὁπλοτέροισιν < 1.993. Ἡρακλέης, ὃς δή σφι παλίντονον αἶψα τανύσσας < 1.994. τόξον ἐπασσυτέρους πέλασε χθονί· τοὶ δὲ καὶ αὐτοὶ < 1.995. πέτρας ἀμφιρρῶγας ἀερτάζοντες ἔβαλλον. < 1.996. δὴ γάρ που κἀκεῖνα θεὰ τρέφεν αἰνὰ πέλωρα < 1.997. Ἥρη, Ζηνὸς ἄκοιτις, ἀέθλιον Ἡρακλῆι. < 1.998. σὺν δὲ καὶ ὧλλοι δῆθεν ὑπότροποι ἀντιόωντες, < 1.999. πρίν περ ἀνελθέμεναι σκοπιήν, ἥπτοντο φόνοιο < 1.1000. γηγενέων ἥρωες ἀρήιοι, ἠμὲν ὀιστοῖς < 1.1001. ἠδὲ καὶ ἐγχείῃσι δεδεγμένοι, εἰσόκε πάντας < 1.1002. ἀντιβίην ἀσπερχὲς ὀρινομένους ἐδάιξαν. < 1.1003. ὡς δʼ ὅτε δούρατα μακρὰ νέον πελέκεσσι τυπέντα < 1.1004. ὑλοτόμοι στοιχηδὸν ἐπὶ ῥηγμῖνι βάλωσιν, < 1.1005. ὄφρα νοτισθέντα κρατεροὺς ἀνεχοίατο γόμφους· < 1.1006. ὧς οἱ ἐνὶ ξυνοχῇ λιμένος πολιοῖο τέταντο < 1.1007. ἑξείης, ἄλλοι μὲν ἐς ἁλμυρὸν ἀθρόοι ὕδωρ < 1.1008. δύπτοντες κεφαλὰς καὶ στήθεα, γυῖα δʼ ὕπερθεν < 1.1009. χέρσῳ τεινάμενοι· τοὶ δʼ ἔμπαλιν, αἰγιαλοῖο < 1.1010. κράατα μὲν ψαμάθοισι, πόδας δʼ εἰς βένθος ἔρειδον, < 1.1011. ἄμφω ἅμʼ οἰωνοῖσι καὶ ἰχθύσι κύρμα γενέσθαι. < 1.1030. οὐδʼ ὅγε δηιοτῆτος ὑπὲρ μόρον αὖτις ἔμελλεν < 1.1031. οἴκαδε νυμφιδίους θαλάμους καὶ λέκτρον ἱκέσθαι. < 1.1032. ἀλλά μιν Λἰσονίδης τετραμμένον ἰθὺς ἑοῖο < 1.1033. πλῆξεν ἐπαΐξας στῆθος μέσον, ἀμφὶ δὲ δουρὶ < 1.1207. τόφρα δʼ Ὕλας χαλκέῃ σὺν κάλπιδι νόσφιν ὁμίλου < 1.1208. δίζητο κρήνης ἱερὸν ῥόον, ὥς κέ οἱ ὕδωρ < 1.1209. φθαίη ἀφυσσάμενος ποτιδόρπιον, ἄλλα τε πάντα < 1.1210. ὀτραλέως κατὰ κόσμον ἐπαρτίσσειεν ἰόντι. < 1.1211. δὴ γάρ μιν τοίοισιν ἐν ἤθεσιν αὐτὸς ἔφερβεν, < 1.1212. νηπίαχον τὰ πρῶτα δόμων ἐκ πατρὸς ἀπούρας, < 1.1213. δίου Θειοδάμαντος, ὃν ἐν Δρυόπεσσιν ἔπεφνεν < 1.1214. νηλειῶς, βοὸς ἀμφὶ γεωμόρου ἀντιόωντα. < 1.1215. ἤτοι ὁ μὲν νειοῖο γύας τέμνεσκεν ἀρότρῳ < 1.1216. Θειοδάμας ἀνίῃ βεβολημένος· αὐτὰρ ὁ τόνγε < 1.1217. βοῦν ἀρότην ἤνωγε παρασχέμεν οὐκ ἐθέλοντα. < 1.1218. ἵετο γὰρ πρόφασιν πολέμου Δρυόπεσσι βαλέσθαι < 1.1219. λευγαλέην, ἐπεὶ οὔτι δίκης ἀλέγοντες ἔναιον. < 1.1220. ἀλλὰ τὰ μὲν τηλοῦ κεν ἀποπλάγξειεν ἀοιδῆς. < 1.1221. αἶψα δʼ ὅγε κρήνην μετεκίαθεν, ἣν καλέουσιν < 1.1222. πηγὰς ἀγχίγυοι περιναιέται. οἱ δέ που ἄρτι < 1.1223. νυμφάων ἵσταντο χοροί· μέλε γάρ σφισι πάσαις, < 1.1224. ὅσσαι κεῖσʼ ἐρατὸν νύμφαι ῥίον ἀμφενέμοντο, < 1.1225. Ἄρτεμιν ἐννυχίῃσιν ἀεὶ μέλπεσθαι ἀοιδαῖς. < 1.1226. αἱ μέν, ὅσαι σκοπιὰς ὀρέων λάχον ἢ καὶ ἐναύλους, < 1.1227. αἵγε μὲν ὑλήωροι ἀπόπροθεν ἐστιχόωντο, < 1.1228. ἡ δὲ νέον κρήνης ἀνεδύετο καλλινάοιο < 1.1229. νύμφη ἐφυδατίη· τὸν δὲ σχεδὸν εἰσενόησεν < 1.1230. κάλλεϊ καὶ γλυκερῇσιν ἐρευθόμενον χαρίτεσσιν. < 1.1231. πρὸς γάρ οἱ διχόμηνις ἀπʼ αἰθέρος αὐγάζουσα < 1.1232. βάλλε σεληναίη. τὴν δὲ φρένας ἐπτοίησεν < 1.1233. Κύπρις, ἀμηχανίῃ δὲ μόλις συναγείρατο θυμόν. < 1.1234. αὐτὰρ ὅγʼ ὡς τὰ πρῶτα ῥόῳ ἔνι κάλπιν ἔρεισεν < 1.1235. λέχρις ἐπιχριμφθείς, περὶ δʼ ἄσπετον ἔβραχεν ὕδωρ < 1.1236. χαλκὸν ἐς ἠχήεντα φορεύμενον, αὐτίκα δʼ ἥγε < 1.1237. λαιὸν μὲν καθύπερθεν ἐπʼ αὐχένος ἄνθετο πῆχυν < 1.1238. κύσσαι ἐπιθύουσα τέρεν στόμα· δεξιτερῇ δὲ < 1.1239. ἀγκῶνʼ ἔσπασε χειρί, μέσῃ δʼ ἐνικάββαλε δίνῃ. < 1.1240. τοῦ δʼ ἥρως ἰάχοντος ἐπέκλυεν οἶος ἑταίρων < 1.1241. Εἰλατίδης Πολύφημος, ἰὼν προτέρωσε κελεύθου, < 1.1242. δέκτο γὰρ Ἡρακλῆα πελώριον, ὁππόθʼ ἵκοιτο. < 1.1243. βῆ δὲ μεταΐξας Πηγέων σχεδόν, ἠύτε τις θὴρ < 1.1244. ἄγριος, ὅν ῥά τε γῆρυς ἀπόπροθεν ἵκετο μήλων, < 1.1245. λιμῷ δʼ αἰθόμενος μετανίσσεται, οὐδʼ ἐπέκυρσεν < 1.1246. ποίμνῃσιν· πρὸ γὰρ αὐτοὶ ἐνὶ σταθμοῖσι νομῆες < 1.1247. ἔλσαν· ὁ δὲ στενάχων βρέμει ἄσπετον, ὄφρα κάμῃσιν· < 1.1248. ὧς τότʼ ἄρʼ Εἰλατίδης μεγάλʼ ἔστενεν, ἀμφὶ δὲ χῶρον < 1.1249. φοίτα κεκληγώς· μελέη δέ οἱ ἔπλετο φωνή. < 1.1250. αἶψα δʼ ἐρυσσάμενος μέγα φάσγανον ὦρτο δίεσθαι, < 1.1251. μήπως ἢ θήρεσσιν ἕλωρ πέλοι, ἠέ μιν ἄνδρες < 1.1252. μοῦνον ἐόντʼ ἐλόχησαν, ἄγουσι δὲ ληίδʼ ἑτοίμην. < 1.1253. ἔνθʼ αὐτῷ ξύμβλητο κατὰ στίβον Ἡρακλῆι < 1.1254. γυμνὸν ἐπαΐσσων παλάμῃ ξίφος· εὖ δέ μιν ἔγνω < 1.1255. σπερχόμενον μετὰ νῆα διὰ κνέφας. αὐτίκα δʼ ἄτην < 1.1256. ἔκφατο λευγαλέην, βεβαρημένος ἄσθματι θυμόν· < 1.1257. ‘δαιμόνιε, στυγερόν τοι ἄχος πάμπρωτος ἐνίψω. < 1.1258. οὐ γὰρ Ὕλας κρήνηνδε κιὼν σόος αὖτις ἱκάνει. < 1.1259. ἀλλά ἑ ληιστῆρες ἐνιχρίμψαντες ἄγουσιν, < 1.1260. ἢ θῆρες σίνονται· ἐγὼ δʼ ἰάχοντος ἄκουσα.’ < 1.1261. ὧς φάτο· τῷ δʼ ἀίοντι κατὰ κροτάφων ἅλις ἱδρὼς < 1.1262. κήκιεν, ἐν δὲ κελαινὸν ὑπὸ σπλάγχνοις ζέεν αἷμα. < 1.1263. χωόμενος δʼ ἐλάτην χαμάδις βάλεν, ἐς δὲ κέλευθον < 1.1264. τὴν θέεν, ᾗ πόδες αὐτὸν ὑπέκφερον ἀίσσοντα. < 1.1265. ὡς δʼ ὅτε τίς τε μύωπι τετυμμένος ἔσσυτο ταῦρος < 1.1266. πίσεά τε προλιπὼν καὶ ἑλεσπίδας, οὐδὲ νομήων < 1.1267. οὐδʼ ἀγέλης ὄθεται, πρήσσει δʼ ὁδόν, ἄλλοτʼ ἄπαυστος, < 1.1268. ἄλλοτε δʼ ἱστάμενος, καὶ ἀνὰ πλατὺν αὐχένʼ ἀείρων < 1.1269. ἵησιν μύκημα, κακῷ βεβολημένος οἴστρῳ· < 1.1270. ὧς ὅγε μαιμώων ὁτὲ μὲν θοὰ γούνατʼ ἔπαλλεν < 1.1271. συνεχέως, ὁτὲ δʼ αὖτε μεταλλήγων καμάτοιο < 1.1272. τῆλε διαπρύσιον μεγάλῃ βοάασκεν ἀυτῇ. < 1.1273. αὐτίκα δʼ ἀκροτάτας ὑπερέσχεθεν ἄκριας ἀστὴρ < 1.1274. ἠῷος, πνοιαὶ δὲ κατήλυθον· ὦκα δὲ Τῖφυς < 1.1275. ἐσβαίνειν ὀρόθυνεν, ἐπαύρεσθαί τʼ ἀνέμοιο. < 1.1276. οἱ δʼ εἴσβαινον ἄφαρ λελιημένοι· ὕψι δὲ νηὸς < 1.1277. εὐναίας ἐρύσαντες ἀνεκρούσαντο κάλωας. < 1.1278. κυρτώθη δʼ ἀνέμῳ λίνα μεσσόθι, τῆλε δʼ ἀπʼ ἀκτῆς < 1.1279. γηθόσυνοι φορέοντο παραὶ Ποσιδήιον ἄκρην. < 1.1280. ἦμος δʼ οὐρανόθεν χαροπὴ ὑπολάμπεται ἠὼς < 1.1281. ἐκ περάτης ἀνιοῦσα, διαγλαύσσουσι δʼ ἀταρποί, < 1.1282. καὶ πεδία δροσόεντα φαεινῇ λάμπεται αἴγλῃ, < 1.1283. τῆμος τούσγʼ ἐνόησαν ἀιδρείῃσι λιπόντες. < 1.1284. ἐν δέ σφιν κρατερὸν νεῖκος πέσεν, ἐν δὲ κολῳὸς < 1.1285. ἄσπετος, εἰ τὸν ἄριστον ἀποπρολιπόντες ἔβησαν < 1.1286. σφωιτέρων ἑτάρων. ὁ δʼ ἀμηχανίῃσιν ἀτυχθεὶς < 1.1287. οὔτε τι τοῖον ἔπος μετεφώνεεν, οὔτε τι τοῖον < 1.1288. Αἰσονίδης· ἀλλʼ ἧστο βαρείῃ νειόθεν ἄτῃ < 1.1289. θυμὸν ἔδων· Τελαμῶνα δʼ ἕλεν χόλος, ὧδέ τʼ ἔειπεν· < 1.1290. ‘ἧσʼ αὔτως εὔκηλος, ἐπεί??ύ τοι ἄρμενον ἦεν < 1.1291. Ἡρακλῆα λιπεῖν· σέο δʼ ἔκτοθι μῆτις ὄρωρεν, < 1.1292. ὄφρα τὸ κείνου κῦδος ἀνʼ Ἑλλάδα μή σε καλύψῃ, < 1.1293. αἴ κε θεοὶ δώωσιν ὑπότροπον οἴκαδε νόστον. < 1.1294. ἀλλὰ τί μύθων ἦδος; ἐπεὶ καὶ νόσφιν ἑταίρων < 1.1295. εἶμι τεῶν, οἳ τόνγε δόλον συνετεκτήναντο.’ < 1.1296. ἦ, καὶ ἐς Ἁγνιάδην Τῖφυν θόρε· τὼ δέ οἱ ὄσσε < 1.1297. ὄστλιγγες μαλεροῖο πυρὸς ὣς ἰνδάλλοντο. < 1.1298. καί νύ κεν ἂψ ὀπίσω Μυσῶν ἐπὶ γαῖαν ἵκοντο < 1.1299. λαῖτμα βιησάμενοι ἀνέμου τʼ ἄλληκτον ἰωήν, < 1.1300. εἰ μὴ Θρηικίοιο δύω υἷες Βορέαο < 1.1301. Αἰακίδην χαλεποῖσιν ἐρητύεσκον ἔπεσσιν, < 1.1302. σχέτλιοι· ἦ τέ σφιν στυγερὴ τίσις ἔπλετʼ ὀπίσσω < 1.1303. χερσὶν ὑφʼ Ἡρακλῆος, ὅ μιν δίζεσθαι ἔρυκον. < 1.1304. ἄθλων γὰρ Πελίαο δεδουπότος ἂψ ἀνιόντας < 1.1305. τήνῳ ἐν ἀμφιρύτῃ πέφνεν, καὶ ἀμήσατο γαῖαν < 1.1306. ἀμφʼ αὐτοῖς, στήλας τε δύω καθύπερθεν ἔτευξεν, < 1.1307. ὧν ἑτέρη, θάμβος περιώσιον ἀνδράσι λεύσσειν, < 1.1308. κίνυται ἠχήεντος ὑπὸ πνοιῇ βορέαο. < 1.1309. καὶ τὰ μὲν ὧς ἤμελλε μετὰ χρόνον ἐκτελέεσθαι. < 1.1310. τοῖσιν δὲ Γλαῦκος βρυχίης ἁλὸς ἐξεφαάνθη, < 1.1311. Νηρῆος θείοιο πολυφράδμων ὑποφήτης· < 1.1312. ὕψι δὲ λαχνῆέν τε κάρη καὶ στήθεʼ ἀείρας < 1.1313. νειόθεν ἐκ λαγόνων στιβαρῇ ἐπορέξατο χειρὶ < 1.1314. νηίου ὁλκαίοιο, καὶ ἴαχεν ἐσσυμένοισιν· < 1.1315. ‘τίπτε παρὲκ μεγάλοιο Διὸς μενεαίνετε βουλὴν < 1.1316. Αἰήτεω πτολίεθρον ἄγειν θρασὺν Ἡρακλῆα; < 1.1317. Ἄργεΐ οἱ μοῖρʼ ἐστὶν ἀτασθάλῳ Εὐρυσθῆι < 1.1318. ἐκπλῆσαι μογέοντα δυώδεκα πάντας ἀέθλους, < 1.1319. ναίειν δʼ ἀθανάτοισι συνέστιον, εἴ κʼ ἔτι παύρους < 1.1320. ἐξανύσῃ· τῶ μή τι ποθὴ κείνοιο πελέσθω. < 1.1321. αὔτως δʼ αὖ Πολύφημον ἐπὶ προχοῇσι Κίοιο < 1.1322. πέπρωται Μυσοῖσι περικλεὲς ἄστυ καμόντα < 1.1323. μοῖραν ἀναπλήσειν Χαλύβων ἐν ἀπείρονι γαίῃ. < 1.1324. αὐτὰρ Ὕλαν φιλότητι θεὰ ποιήσατο νύμφη < 1.1325. ὃν πόσιν, οἷό περ οὕνεκʼ ἀποπλαγχθέντες ἔλειφθεν.’ < 1.1326. ἦ, καὶ κῦμʼ ἀλίαστον ἐφέσσατο νειόθι δύψας· < 1.1327. ἀμφὶ δέ οἱ δίνῃσι κυκώμενον ἄφρεεν ὕδωρ < 1.1328. πορφύρεον, κοίλην δὲ διὲξ ἁλὸς ἔκλυσε νῆα. < 1.1329. γήθησαν δʼ ἥρωες· ὁ δʼ ἐσσυμένως ἐβεβήκει < 1.1330. Αἰακίδης Τελαμὼν ἐς Ἰήσονα, χεῖρα δὲ χειρὶ < 1.1331. ἄκρην ἀμφιβαλὼν προσπτύξατο, φώνησέν τε· < 1.1332. ‘Αἰσονίδη, μή μοί τι χολώσεαι, ἀφραδίῃσιν < 1.1333. εἴ τί περ ἀασάμην· πέρι γάρ μʼ ἄχος εἷλεν ἐνισπεῖν < 1.1334. μῦθον ὑπερφίαλόν τε καὶ ἄσχετον, ἀλλʼ ἀνέμοισιν < 1.1335. δώομεν ἀμπλακίην, ὡς καὶ πάρος εὐμενέοντες.’ < 1.1336. τὸν δʼ αὖτʼ Αἴσονος υἱὸς ἐπιφραδέως προσέειπεν· < 1.1337. ‘ὦ πέπον, ἦ μάλα δή με κακῷ ἐκυδάσσαο μύθῳ, < 1.1338. φὰς ἐνὶ τοῖσιν ἅπασιν ἐνηέος ἀνδρὸς ἀλείτην < 1.1339. ἔμμεναι. ἀλλʼ οὐ θήν τοι ἀδευκέα μῆνιν ἀέξω, < 1.1340. πρίν περ ἀνιηθείς· ἐπεὶ οὐ περὶ πώεσι μήλων, < 1.1341. οὐδὲ περὶ κτεάτεσσι χαλεψάμενος μενέηνας, < 1.1342. ἀλλʼ ἑτάρου περὶ φωτός. ἔολπα δέ τοι σὲ καὶ ἄλλῳ < 1.1343. ἀμφʼ ἐμεῦ, εἰ τοιόνδε πέλοι ποτέ, δηρίσασθαι.’ < 1.1344. ἦ ῥα, καὶ ἀρθμηθέντες, ὅπῃ πάρος, ἑδριόωντο. < 1.1345. τὼ δὲ Διὸς βουλῇσιν, ὁ μὲν Μυσοῖσι βαλέσθαι < 1.1346. μέλλεν ἐπώνυμον ἄστυ πολισσάμενος ποταμοῖο < 1.1347. Εἰλατίδης Πολύφημος· ὁ δʼ Εὐρυσθῆος ἀέθλους < 1.1348. αὖτις ἰὼν πονέεσθαι. ἐπηπείλησε δὲ γαῖαν < 1.1349. Μυσίδʼ ἀναστήσειν αὐτοσχεδόν, ὁππότε μή οἱ < 1.1350. ἢ ζωοῦ εὕροιεν Ὕλα μόρον, ἠὲ θανόντος. < 1.1351. τοῖο δὲ ῥύσιʼ ὄπασσαν ἀποκρίναντες ἀρίστους < 1.1352. υἱέας ἐκ δήμοιο, καὶ ὅρκια ποιήσαντο, < 1.1353. μήποτε μαστεύοντες ἀπολλήξειν καμάτοιο. < 1.1354. τούνεκεν εἰσέτι νῦν περ Ὕλαν ἐρέουσι Κιανοί, < 1.1355. κοῦρον Θειοδάμαντος, ἐυκτιμένης τε μέλονται < 1.1356. Τρηχῖνος. δὴ γάρ ῥα κατʼ αὐτόθι νάσσατο παῖδας, < 1.1357. οὕς οἱ ῥύσια κεῖθεν ἐπιπροέηκαν ἄγεσθαι. < 1.1358. Νηῦν δὲ πανημερίην ἄνεμος φέρε νυκτί τε πάσῃ < 1.1359. λάβρος ἐπιπνείων· ἀτὰρ οὐδʼ ἐπὶ τυτθὸν ἄητο < 1.1360. ἠοῦς τελλομένης, οἱ δὲ χθονὸς εἰσανέχουσαν < 1.1361. ἀκτὴν ἐκ κόλποιο μάλʼ εὐρεῖαν ἐσιδέσθαι < 1.1362. φρασσαμενοι, κώπῃσιν ἅμʼ ἠελίῳ ἐπέκελσαν 2.500. Κυρήνη πέφαταί τις ἕλος πάρα Πηνειοῖο < 2.501. μῆλα νέμειν προτέροισι παρʼ ἀνδράσιν· εὔαδε γάρ οἱ < 2.502. παρθενίη καὶ λέκτρον ἀκήρατον. αὐτὰρ Ἀπόλλων < 2.503. τήνγʼ ἀνερεψάμενος ποταμῷ ἔπι ποιμαίνουσαν < 2.504. τηλόθεν Αἱμονίης, χθονίῃς παρακάτθετο νύμφαις, < 2.505. αἳ Λιβύην ἐνέμοντο παραὶ Μυρτώσιον αἶπος. < 2.506. ἔνθα δʼ Ἀρισταῖον Φοίβῳ τέκεν, ὃν καλέουσιν < 2.507. Ἀγρέα καὶ Νόμιον πολυλήιοι Αἱμονιῆες. < 2.508. τὴν μὲν γὰρ φιλότητι θεὸς ποιήσατο νύμφην < 2.509. αὐτοῦ μακραίωνα καὶ ἀγρότιν· υἷα δʼ ἔνεικεν < 2.510. νηπίαχον Χείρωνος ὑπʼ ἄντροισιν κομέεσθαι. < 2.511. τῷ καὶ ἀεξηθέντι θεαὶ γάμον ἐμνήστευσαν < 2.512. Μοῦσαι, ἀκεστορίην τε θεοπροπίας τʼ ἐδίδαξαν· < 2.513. καί μιν ἑῶν μήλων θέσαν ἤρανον, ὅσσʼ ἐνέμοντο < 2.514. ἂμ πεδίον Φθίης Ἀθαμάντιον ἀμφί τʼ ἐρυμνὴν < 2.515. Ὄθρυν καὶ ποταμοῦ ἱερὸν ῥόον Ἀπιδανοῖο. < 2.516. ἦμος δʼ οὐρανόθεν Μινωίδας ἔφλεγε νήσους < 2.517. Σείριος, οὐδʼ ἐπὶ δηρὸν ἔην ἄκος ἐνναέτῃσιν, < 2.518. τῆμος τόνγʼ ἐκάλεσσαν ἐφημοσύναις Ἑκάτοιο < 2.519. λοιμοῦ ἀλεξητῆρα. λίπεν δʼ ὅγε πατρὸς ἐφετμῇ < 2.520. Φθίην, ἐν δὲ Κέῳ κατενάσσατο, λαὸν ἀγείρας < 2.521. Παρράσιον, τοίπερ τε Λυκάονός εἰσι γενέθλης, < 2.522. καὶ βωμὸν ποίησε μέγαν Διὸς Ἰκμαίοιο, < 2.523. ἱερά τʼ εὖ ἔρρεξεν ἐν οὔρεσιν ἀστέρι κείνῳ < 2.524. Σειρίῳ αὐτῷ τε Κρονίδῃ Διί. τοῖο δʼ ἕκητι < 2.525. γαῖαν ἐπιψύχουσιν ἐτήσιαι ἐκ Διὸς αὖραι < 2.526. ἤματα τεσσαράκοντα· Κέῳ δʼ ἔτι νῦν ἱερῆες < 2.527. ἀντολέων προπάροιθε Κυνὸς ῥέζουσι θυηλάς. < 3.1. < 3.1. εἰ δʼ ἄγε νῦν, Ἐρατώ, παρά θʼ ἵστασο, καί μοι ἔνισπε, < 3.3. Μηδείης ὑπʼ ἔρωτι. σὺ γὰρ καὶ Κύπριδος αἶσαν < 3.4. ἔμμορες, ἀδμῆτας δὲ τεοῖς μελεδήμασι θέλγεις < 3.5. παρθενικάς· τῶ καί τοι ἐπήρατον οὔνομʼ ἀνῆπται. < 3.309. ᾔδειν γάρ ποτε πατρὸς ἐν ἅρμασιν Ἠελίοιο < 3.310. δινεύσας, ὅτʼ ἐμεῖο κασιγνήτην ἐκόμιζεν < 3.311. Κίρκην ἑσπερίης εἴσω χθονός, ἐκ δʼ ἱκόμεσθα < 3.312. ἀκτὴν ἠπείρου Τυρσηνίδος, ἔνθʼ ἔτι νῦν περ < 3.313. ναιετάει, μάλα πολλὸν ἀπόπροθι Κολχίδος αἴης. < 3.1026. ‘φράζεο νῦν, ὥς κέν τοι ἐγὼ μητίσομʼ ἀρωγήν. < 3.1027. εὖτʼ ἂν δὴ μετιόντι πατὴρ ἐμὸς ἐγγυαλίξῃ < 3.1028. ἐξ ὄφιος γενύων ὀλοοὺς σπείρασθαι ὀδόντας, < 3.1029. δὴ τότε μέσσην νύκτα διαμμοιρηδὰ φυλάξας, < 3.1030. ἀκαμάτοιο ῥοῇσι λοεσσάμενος ποταμοῖο, < 3.1031. οἶος ἄνευθʼ ἄλλων ἐνὶ φάρεσι κυανέοισιν < 3.1032. βόθρον ὀρύξασθαι περιηγέα· τῷ δʼ ἔνι θῆλυν < 3.1033. ἀρνειὸν σφάζειν, καὶ ἀδαίετον ὠμοθετῆσαι, < 3.1034. αὐτῷ πυρκαϊὴν εὖ νηήσας ἐπὶ βόθρῳ. < 3.1035. μουνογενῆ δʼ Ἑκάτην Περσηίδα μειλίσσοιο, < 3.1036. λείβων ἐκ δέπαος σιμβλήια ἔργα μελισσέων. < 3.1037. ἔνθα δʼ ἐπεί κε θεὰν μεμνημένος ἱλάσσηαι, < 3.1038. ἂψ ἀπὸ πυρκαϊῆς ἀναχάζεο· μηδέ σε δοῦπος < 3.1039. ἠὲ ποδῶν ὄρσῃσι μεταστρεφθῆναι ὀπίσσω, < 3.1040. ἠὲ κυνῶν ὑλακή, μή πως τὰ ἕκαστα κολούσας < 3.1041. οὐδʼ αὐτὸς κατὰ κόσμον ἑοῖς ἑτάροισι πελάσσῃς. < 3.1042. ἦρι δὲ μυδήνας τόδε φάρμακον, ἠύτʼ ἀλοιφῇ < 3.1043. γυμνωθεὶς φαίδρυνε τεὸν δέμας· ἐν δέ οἱ ἀλκὴ < 3.1044. ἔσσετʼ ἀπειρεσίη μέγα τε σθένος, οὐδέ κε φαίης < 3.1045. ἀνδράσιν, ἀλλὰ θεοῖσιν ἰσαζέμεν ἀθανάτοισιν. < 3.1046. πρὸς δὲ καὶ αὐτῷ δουρὶ σάκος πεπαλαγμένον ἔστω < 3.1047. καὶ ξίφος. ἔνθʼ οὐκ ἄν σε διατμήξειαν ἀκωκαὶ < 3.1048. γηγενέων ἀνδρῶν, οὐδʼ ἄσχετος ἀίσσουσα < 3.1049. φλὸξ ὀλοῶν ταύρων. τοῖός γε μὲν οὐκ ἐπὶ δηρὸν < 3.1050. ἔσσεαι, ἀλλʼ αὐτῆμαρ· ὅμως σύγε μή ποτʼ ἀέθλου < 3.1051. χάζεο. καὶ δέ τοι ἄλλο παρὲξ ὑποθήσομʼ ὄνειαρ. < 3.1191. ἠέλιος μὲν ἄπωθεν ἐρεμνὴν δύετο γαῖαν < 3.1192. ἑσπέριος, νεάτας ὑπὲρ ἄκριας Αἰθιοπήων· < 3.1193. νὺξ δʼ ἵπποισιν ἔβαλλεν ἔπι ζυγά· τοὶ δὲ χαμεύνας < 3.1194. ἔντυον ἥρωες παρὰ πείσμασιν. αὐτὰρ Ἰήσων < 3.1195. αὐτίκʼ ἐπεί ῥʼ Ἑλίκης εὐφεγγέος ἀστέρες Ἄρκτου < 3.1196. ἔκλιθεν, οὐρανόθεν δὲ πανεύκηλος γένετʼ αἰθήρ, < 3.1197. βῆ ῥʼ ἐς ἐρημαίην, κλωπήιος ἠύτε τις φώρ, < 3.1198. σὺν πᾶσιν χρήεσσι· πρὸ γάρ τʼ ἀλέγυνεν ἕκαστα < 3.1199. ἠμάτιος· θῆλυν μὲν ὄιν, γάλα τʼ ἔκτοθι ποίμνης < 3.1200. Ἄργος ἰὼν ἤνεικε· τὰ δʼ ἐξ αὐτῆς ἕλε νηός. < 3.1201. ἀλλʼ ὅτε δὴ ἴδε χῶρον, ὅτις πάτου ἔκτοθεν ἦεν < 3.1202. ἀνθρώπων, καθαρῇσιν ὑπεύδιος εἱαμενῇσιν, < 3.1203. ἔνθʼ ἤτοι πάμπρωτα λοέσσατο μὲν ποταμοῖο < 3.1204. εὐαγέως θείοιο τέρεν δέμας· ἀμφὶ δὲ φᾶρος < 3.1205. ἕσσατο κυάνεον, τό ῥά οἱ πάρος ἐγγυάλιξεν < 3.1206. Λημνιὰς Ὑψιπύλη, ἀδινῆς μνημήιον εὐνῆς. < 3.1207. πήχυιον δʼ ἄρʼ ἔπειτα πέδῳ ἔνι βόθρον ὀρύξας < 3.1208. νήησε σχίζας, ἐπὶ δʼ ἀρνειοῦ τάμε λαιμόν, < 3.1209. αὐτόν τʼ εὖ καθύπερθε τανύσσατο· δαῖε δὲ φιτρους < 3.1210. πῦρ ὑπένερθεν ἱείς, ἐπὶ δὲ μιγάδας χέε λοιβάς, < 3.1211. Βριμὼ κικλήσκων Ἑκάτην ἐπαρωγὸν ἀέθλων. < 3.1212. καί ῥʼ ὁ μὲν ἀγκαλέσας πάλιν ἔστιχεν· ἡ δʼ ἀίουσα < 3.1213. κευθμῶν ἐξ ὑπάτων δεινὴ θεὸς ἀντεβόλησεν < 3.1214. ἱροῖς Αἰσονίδαο· πέριξ δέ μιν ἐστεφάνωντο < 3.1215. σμερδαλέοι δρυΐνοισι μετὰ πτόρθοισι δράκοντες. < 3.1216. στράπτε δʼ ἀπειρέσιον δαΐδων σέλας· ἀμφὶ δὲ τήνγε < 3.1217. ὀξείῃ ὑλακῇ χθόνιοι κύνες ἐφθέγγοντο. < 3.1218. πίσεα δʼ ἔτρεμε πάντα κατὰ στίβον· αἱ δʼ ὀλόλυξαν < 3.1219. νύμφαι ἑλειονόμοι ποταμηίδες, αἳ περὶ κείνην < 3.1220. Φάσιδος εἱαμενὴν Ἀμαραντίου εἱλίσσονται. < 3.1221. Αἰσονίδην δʼ ἤτοι μὲν ἕλεν δέος, ἀλλά μιν οὐδʼ ὧς < 3.1222. ἐντροπαλιζόμενον πόδες ἔκφερον, ὄφρʼ ἑτάροισιν < 3.1223. μίκτο κιών· ἤδη δὲ φόως νιφόεντος ὕπερθεν < 3.1224. Καυκάσου ἠριγενὴς Ἠὼς βάλεν ἀντέλλουσα. < 4.32. χαίροις Χαλκιόπη, καὶ πᾶς δόμος. αἴθε σε πόντος, < 4.33. ξεῖνε, διέρραισεν, πρὶν Κολχίδα γαῖαν ἱκέσθαι.’ < 4.684. ῥεῖα κασιγνήτην φάσαν ἔμμεναι Αἰήταο. < 4.698. ἰθὺς ἐνὶ βλεφάροισιν ἀνέσχεθον. αὐτίκα δʼ ἔγνω < 4.699. Κίρκη φύξιον οἶτον ἀλιτροσύνας τε φόνοιο. < 4.700. τῶ καὶ ὀπιζομένη Ζηνὸς θέμιν Ἱκεσίοιο, < 4.701. ὃς μέγα μὲν κοτέει, μέγα δʼ ἀνδροφόνοισιν ἀρήγει, < 4.702. ῥέζε θυηπολίην, οἵῃ τʼ ἀπολυμαίνονται < 4.703. νηλειεῖς ἱκέται, ὅτʼ ἐφέστιοι ἀντιόωσιν. < 4.704. πρῶτα μὲν ἀτρέπτοιο λυτήριον ἥγε φόνοιο < 4.705. τειναμένη καθύπερθε συὸς τέκος, ἧς ἔτι μαζοὶ < 4.706. πλήμμυρον λοχίης ἐκ νηδύος, αἵματι χεῖρας < 4.707. τέγγεν, ἐπιτμήγουσα δέρην· αὖτις δὲ καὶ ἄλλοις < 4.708. μείλισσεν χύτλοισι, καθάρσιον ἀγκαλέουσα < 4.709. Ζῆνα, παλαμναίων τιμήορον ἱκεσιάων. < 4.710. καὶ τὰ μὲν ἀθρόα πάντα δόμων ἐκ λύματʼ ἔνεικαν < 4.711. νηιάδες πρόπολοι, ταί οἱ πόρσυνον ἕκαστα. < 4.712. ἡ δʼ εἴσω πελάνους μείλικτρά τε νηφαλίῃσιν < 4.713. καῖεν ἐπʼ εὐχωλῇσι παρέστιος, ὄφρα χόλοιο < 4.714. σμερδαλέας παύσειεν Ἐρινύας, ἠδὲ καὶ αὐτὸς < 4.715. εὐμειδής τε πέλοιτο καὶ ἤπιος ἀμφοτέροισιν, < 4.716. εἴτʼ οὖν ὀθνείῳ μεμιασμένοι αἵματι χεῖρας, < 4.717. εἴτε καὶ ἐμφύλῳ προσκηδέες ἀντιόωσιν. < 4.727. πᾶσα γὰρ Ἠελίου γενεὴ ἀρίδηλος ἰδέσθαι < 4.743. ἀλλʼ ἐπεὶ οὖν ἱκέτις καὶ ὁμόγνιος ἔπλευ ἐμεῖο, < | 1.609. Here the whole of the men of the people together had been ruthlessly slain through the transgressions of the women in the year gone by. For the men had rejected their lawful wives, loathing them, and had conceived a fierce passion for captive maids whom they themselves brought across the sea from their forays in Thrace; for the terrible wrath of Cypris came upon them, because for a long time they had grudged her the honours due. O hapless women, and insatiate in jealousy to their own ruin! Not their husbands alone with the captives did they slay on account of the marriage-bed, but all the males at the same time, that they might thereafter pay no retribution for the grim murder. And of all the women, Hypsipyle alone spared her aged father Thoas, who was king over the people; and she sent him in a hollow chest, to drift over the sea, if haply he should escape. And fishermen dragged him to shore at the island of Oinoe, formerly Oinoe, but afterwards called Sicinus from Sicinus, whom the water-nymph Oinoe bore to Thoas. Now for all the women to tend kine, to don armour of bronze, and to cleave with the plough-share the wheat-bearing fields, was easier than the works of Athena, with which they were busied aforetime. Yet for all that did they often gaze over the broad sea, in grievous fear against the Thracians' coming. So when they saw Argo being rowed near the island, straightway crowding in multitude from the gates of Myrine and clad in their harness of war, they poured forth to the beach like ravening Thyiades: for they deemed that the Thracians were come; and with them Hypsipyle, daughter of Thoas, donned her father's harness. And they streamed down speechless with dismay; such fear was wafted about them. 1.989. But the Earthborn men on the other side rushed down from the mountain and with crags below blocked up the mouth of vast Chytus towards the sea, like men lying in wait for a wild beast within. But there Heracles had been left behind with the younger heroes and he quickly bent his back-springing bow against the monsters and brought them to earth one after another; and they in their turn raised huge ragged rocks and hurled them. For these dread monsters too, I ween, the goddess Hera, bride of Zeus, had nurtured to be a trial for Heracles. And therewithal came the rest of the martial heroes returning to meet the foe before they reached the height of outlook, and they fell to the slaughter of the Earthborn, receiving them with arrows and spears until they slew them all as they rushed fiercely to battle. And as when woodcutters cast in rows upon the beach long trees just hewn down by their axes, in order that, once sodden with brine, they may receive the strong bolts; so these monsters at the entrance of the foam-fringed harbour lay stretched one after another, some in heaps bending their heads and breasts into the salt waves with their limbs spread out above on the land; others again were resting their heads on the sand of the shore and their feet in the deep water, both alike a prey to birds and fishes at once. 1.1207. Meantime Hylas with pitcher of bronze in hand had gone apart from the throng, seeking the sacred flow of a fountain, that he might be quick in drawing water for the evening meal and actively make all things ready in due order against his lord's return. For in such ways did Heracles nurture him from his first childhood when he had carried him off from the house of his father, goodly Theiodamas, whom the hero pitilessly slew among the Dryopians because he withstood him about an ox for the plough. Theiodamas was cleaving with his plough the soil of fallow land when he was smitten with the curse; and Heracles bade him give up the ploughing ox against his will. For he desired to find some pretext for war against the Dryopians for their bane, since they dwelt there reckless of right. But these tales would lead me far astray from my song. And quickly Hylas came to the spring which the people who dwell thereabouts call Pegae. And the dances of the nymphs were just now being held there; for it was the care of all the nymphs that haunted that lovely headland ever to hymn Artemis in songs by night. All who held the mountain peaks or glens, all they were ranged far off guarding the woods; but one, a water-nymph was just rising from the fair-flowing spring; and the boy she perceived close at hand with the rosy flush of his beauty and sweet grace. For the full moon beaming from the sky smote him. And Cypris made her heart faint, and in her confusion she could scarcely gather her spirit back to her. But as soon as he dipped the pitcher in the stream, leaning to one side, and the brimming water rang loud as it poured against the sounding bronze, straightway she laid her left arm above upon his neck yearning to kiss his tender mouth; and with her right hand she drew down his elbow, and plunged him into the midst of the eddy. 1.1240. Alone of his comrades the hero Polyphemus, son of Eilatus, as he went forward on the path, heard the boy's cry, for he expected the return of mighty Heracles. And he rushed after the cry, near Pegae, like some beast of the wild wood whom the bleating of sheep has reached from afar, and burning with hunger he follows, but does not fall in with the flocks; for the shepherds beforehand have penned them in the fold, but he groans and roars vehemently until he is weary. Thus vehemently at that time did the son of Eilatus groan and wandered shouting round the spot; and his voice rang piteous. Then quickly drawing his great sword he started in pursuit, in fear lest the boy should be the prey of wild beasts, or men should have lain in ambush for him faring all alone, and be carrying him off, an easy prey. Hereupon as he brandished his bare sword in his hand he met Heracles himself on the path, and well he knew him as he hastened to the ship through the darkness. And straightway he told the wretched calamity while his heart laboured with his panting breath. "My poor friend, I shall be the first to bring thee tidings of bitter woe. Hylas has gone to the well and has not returned safe, but robbers have attacked and are carrying him off, or beasts are tearing him to pieces; I heard his cry." 1.1261. Thus he spake; and when Heracles heard his words, sweat in abundance poured down from his temples and the black blood boiled beneath his heart. And in wrath he hurled the pine to the ground and hurried along the path whither his feet bore on his impetuous soul. And as when a bull stung by a gadfly tears along, leaving the meadows and the marsh land, and recks not of herdsmen or herd, but presses on, now without cheek, now standing still, and raising his broad neck he bellows loudly, stung by the maddening fly; so he in his frenzy now would ply his swift knees unresting, now again would cease from toil and shout afar with loud pealing cry. 1.1273. But straightway the morning star rose above the topmost peaks and the breeze swept down; and quickly did Tiphys urge them to go aboard and avail themselves of the wind. And they embarked eagerly forthwith; and they drew up the ship's anchors and hauled the ropes astern. And the sails were bellied out by the wind, and far from the coast were they joyfully borne past the Posideian headland. But at the hour when gladsome dawn shines from heaven, rising from the east, and the paths stand out clearly, and the dewy plains shine with a bright gleam, then at length they were aware that unwittingly they had abandoned those men. And a fierce quarrel fell upon them, and violent tumult, for that they had sailed and left behind the bravest of their comrades. And Aeson's son, bewildered by their hapless plight, said never a word, good or bad; but sat with his heavy load of grief, eating out his heart. And wrath seized Telamon, and thus he spake: "Sit there at thy ease, for it was fitting for thee to leave Heracles behind; from thee the project arose, so that his glory throughout Hellas should not overshadow thee, if so be that heaven grants us a return home. But what pleasure is there in words? For I will go, I only, with none of thy comrades, who have helped thee to plan this treachery." 1.1296. He spake, and rushed upon Tiphys son of Hagnias; and his eyes sparkled like flashes of ravening flame. And they would quickly have turned back to the land of the Mysians, forcing their way through the deep sea and the unceasing blasts of the wind, had not the two sons of Thracian Boreas held back the son of Aeacus with harsh words. Hapless ones, assuredly a bitter vengeance came upon them thereafter at the hands of Heracles, because they stayed the search for him. For when they were returning from the games over Pelias dead he slew them in sea-girt Tenos and heaped the earth round them, and placed two columns above, one of which, a great marvel for men to see, moves at the breath of the blustering north wind. These things were thus to be accomplished in after times. But to them appeared Glaucus from the depths of the sea, the wise interpreter of divine Nereus, and raising aloft his shaggy head and chest from his waist below, with sturdy hand he seized the ship's keel, and then cried to the eager crew: "Why against the counsel of mighty Zeus do ye purpose to lead bold Heracles to the city of Aeetes? At Argos it is his fate to labour for insolent Eurystheus and to accomplish full twelve toils and dwell with the immortals, if so be that he bring to fulfilment a few more yet; wherefore let there be no vain regret for him. Likewise it is destined for Polyphemus to found a glorious city at the mouth of Cius among the Mysians and to fill up the measure of his fate in the vast land of the Chalybes. But a goddess-nymph through love has made Hylas her husband, on whose account those two wandered and were left behind." 1.1326. He spake, and with a plunge wrapped him about with the restless wave; and round him the dark water foamed in seething eddies and dashed against the hollow ship as it moved through the sea. And the heroes rejoiced, and Telamon son of Aeacus came in haste to Jason, and grasping his hand in his own embraced him with these words: "Son of Aeson, be not wroth with me, if in my folly I have erred, for grief wrought upon me to utter a word arrogant and intolerable. But let me give my fault to the winds and let our hearts be joined as before." 1.1336. Him the son of Aeson with prudence addressed: "Good friend, assuredly with an evil word didst thou revile me, saying before them all that I was the wronger of a kindly man. But not for long will I nurse bitter wrath, though indeed before I was grieved. For it was not for flocks of sheep, no, nor for possessions that thou wast angered to fury, but for a man, thy comrade. And I were fain thou wouldst even champion me against another man if a like thing should ever befall me." 1.1344. He spake, and they sat down, united as of old. But of those two, by the counsel of Zeus, one, Polyphemus son of Eilatus, was destined to found and build a city among the Mysians bearing the river's name, and the other, Heracles, to return and toil at the labours of Eurystheus. And he threatened to lay waste the Mysian land at once, should they not discover for him the doom of Hylas, whether living or dead. And for him they gave pledges choosing out the noblest sons of the people and took an oath that they would never cease from their labour of search. Therefore to this day the people of Cius enquire for Hylas the son of Theiodamas, and take thought for the well-built Trachis. For there did Heracles settle the youths whom they sent from Cius as pledges. 1.1358. And all day long and all night the wind bore the ship on, blowing fresh and strong; but when dawn rose there was not even a breath of air. And they marked a beach jutting forth from a bend of the coast, very broad to behold, and by dint of rowing came to land at sunrise. 2.500. Cyrene, the tale goes, once tended sheep along the marsh-meadow of Peneus among men of old time; for dear to her were maidenhood and a couch unstained. But, as she guarded her flock by the river, Apollo carried her off far from Haemonia and placed her among the nymphs of the land, who dwelt in Libya near the Myrtosian height. And here to Phoebus she bore Aristaeus whom the Haemonians, rich in corn-land, call "Hunter" and "Shepherd". Her, of his love, the god made a nymph there, of long life and a huntress, and his son he brought while still an infant to be nurtured in the cave of Cheiron. And to him when he grew to manhood the Muses gave a bride, and taught him the arts of healing and of prophecy; and they made him the keeper of their sheep, of all that grazed on the Athamantian plain of Phthia and round steep Othrys and the sacred stream of the river Apidanus. But when from heaven Sirius scorched the Minoan Isles, and for long there was no respite for the inhabitants, then by the injunction of the Far-Darter they summoned Aristaeus to ward off the pestilence. And by his father's command he left Phthia and made his home in Ceos, and gathered together the Parrhasian people who are of the lineage of Lycaon, and he built a great altar to Zeus Icmaeus, and duly offered sacrifices upon the mountains to that star Sirius, and to Zeus son of Cronos himself. And on this account it is that Etesian winds from Zeus cool the land for forty days, and in Ceos even now the priests offer sacrifices before the rising of the Dog-star. 3.1. Come now, Erato, stand by my side, and say next how Jason brought back the fleece to Iolcus aided by the love of Medea. For thou sharest the power of Cypris, and by thy love-cares dost charm unwedded maidens; wherefore to thee too is attached a name that tells of love. 3.1191. Far away in the west the sun was sailing beneath the dark earth, beyond the furthest hills of the Aethiopians; and Night was laying the yoke upon her steeds; and the heroes were preparing their beds by the hawsers. But Jason, as soon as the stars of Heliee, the bright-gleaming bear, had set, and the air had all grown still under heaven, went to a desert spot, like some stealthy thief, with all that was needful; for beforehand in the daytime had he taken thought for everything; and Argus came bringing a ewe and milk from the flock; and them he took from the ship. But when the hero saw a place which was far away from the tread of men, in a clear meadow beneath the open sky, there first of all he bathed his tender body reverently in the sacred river; and round him he placed a dark robe, which Hypsipyle of Lemnos had given him aforetime, a memorial of many a loving embrace. Then he dug a pit in the ground of a cubit's depth and heaped up billets of wood, and over it he cut the throat of the sheep, and duly placed the carcase above; and he kindled the logs placing fire beneath, and poured over them mingled libations, calling on Hecate Brimo to aid him in the contests. And when he had called on her he drew back; and she heard him, the dread goddess, from the uttermost depths and came to the sacrifice of Aeson's son; and round her horrible serpents twined themselves among the oak boughs; and there was a gleam of countless torches; and sharply howled around her the hounds of hell. All the meadows trembled at her step; and the nymphs that haunt the marsh and the river shrieked, all who dance round that mead of Amarantian Phasis. And fear seized Aeson's son, but not even so did he turn round as his feet bore him forth, till he came back to his comrades; and now early dawn arose and shed her light above snowy Caucasus. |
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| 48. Nicander, Theriaca, 516 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 16 |
| 49. Nicander, Alexipharmaca, 516 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 16 |
| 50. Antigonus, Fragments, 19.23 (=fr.14a spanoudakis) (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 21 |
| 51. Plautus, Amphitruo, 32 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 174 |
| 52. Ennius, Annales, 451, 483 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 194 |
| 53. Plautus, Stichus, 403-405, 402 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 214 |
| 54. Plautus, Mercator, 645-660, 644 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 101 |
| 55. Cicero, On Fate, 41, 43, 42 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 269 |
| 56. Varro, On Agriculture, 1.1.10, 2.5.1 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid •vergil, as author of aeneid Found in books: Gruen, Rethinking the Other in Antiquity (2011) 129; Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 154 |
| 57. Cicero, On The Haruspices, 21.44 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •hypsipyle, vergils aeneid and •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, servius commentary on Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251 |
| 58. Cicero, In Catilinam, 4.11 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 59. Cicero, In Verrem, 2.5.118 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid, burial and mourning in •vergil, aeneid, conflations of wedding and burial rites in Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 236 |
60. Cicero, On The Nature of The Gods, 3.47 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aeneid (vergil) •vergil (p. vergilius maro), aeneid Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 19 | 3.47. As you hold that there is some divinity presides over every human affair, there is one who presides over the travail of matrons, whose name, Natio, is derived a nascentibus, from nativities, and to whom we used to sacrifice in our processions in the Ardaean fields; but if she is a Deity, we must likewise acknowledge all those you mentioned, Honor, Faith, Intellect, Concord; by the same rule also, Hope, Juno, Moneta, and every idle phantom, every child of our imagination, are Deities. But as this consequence is quite inadmissible, do not you either defend the cause from which it flows. What say you to this? If these are Deities, which we worship and regard as such, why are not Serapis and Isis placed in the same rank? And if they are admitted, what reason have we to reject the Gods of the barbarians? Thus we should deify oxen, horses, the ibis, hawks, asps, crocodiles, fishes, dogs, wolves, cats, and many other beasts. If we go back to the source of this superstition, we must equally condemn all the Deities from which they proceed. Shall Ino, whom the Greeks call Leucothea, and we Matuta, be reputed a Goddess, because she was the daughter of Cadmus, and shall that title be refused to Circe and Pasiphae, who had the sun for their father, and Perseis, daughter of the Ocean, for their mother? It is true, Circe has divine honors paid her by our colony of Circaeum; therefore you call her a Goddess; but what will you say of Medea, the granddaughter of the Sun and the Ocean, and daughter of Aeetes and Idyia? What will you say of her brother Absyrtus, whom Pacuvius calls Aegialeus, though the other name is more frequent in the writings of the ancients? If you did not deify one as well as the other, what will become of Ino? for all these Deities have the same origin. 3.47. And if it is the nature of the gods to intervene in man's affairs, the Birth-Spirit also must be deemed divine, to whom it is our custom to offer sacrifice when we make the round of the shrines in the Territory of Ardea: she is named Natio from the word for being born (nasci), because she is believed to watch over married women in travail. If she is divine, so are all those abstractions that you mentioned, Honour, Faith, Intellect, Concord, and therefore also Hope, the Spirit of Money and all the possible creations of our own imagination. If this supposition is unlikely, so also is the former one, from which all these instances flow. Then, if the traditional gods whom we worship are really divine, what reason can you give why we should not include Isis and Osiris in the same category? And if we do so, why should we repudiate the gods of the barbarians? We shall therefore have to admit to the list of gods oxen and horses, ibises, hawks, asps, crocodiles, fishes, dogs, wolves, cats and many beasts besides. Or if we reject these, we shall also reject those others from whom their claim springs. |
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| 61. Cicero, Pro Scauro, 49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 114 |
62. Cicero, Topica, 97 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 101| 97. nec solum perpetuae actiones sed etiam partes orationis isdem locis adiuvantur, partim propriis partim communibus; ut in principiis, quibus quibus secl. Friedrich ut benevoli, ut dociles, ut attenti sint qui audiant, efficiendum est propriis locis; itemque narrationes ut ad suos fines spectent, id est ut planae sint, ut breves, ut evidentes, ut credibiles, ut moderatae moderatae codd. : moratae edd. vett. , ut cum dignitate. Quae quamquam in tota oratione esse debent, magis tamen sunt propria narrandi. | |
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| 63. Cicero, Tusculan Disputations, 4.77 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 101 |
| 64. Cicero, De Oratore, 2.358 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aeneid (vergil) •vergil (p. vergilius maro), aeneid Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 18 |
65. Cicero, On The Ends of Good And Evil, a b c d\n0 3.46 3.46 3 46\n1 1.2.5 1.2.5 1 2\n2 5.1.1 5.1.1 5 1\n3 5.1.2 5.1.2 5 1\n4 "3.64" "3.64" "3 64" (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 19| 3.46. ut enim oportunitas illa, sic haec, de quibus dixi, non fiunt temporis productione maiora, ob eamque causam Stoicis non videtur optabilior nec magis expetenda beata vita, si sit longa, quam si brevis, utunturque simili: ut, si cothurni laus illa esset, ad pedem apte convenire, neque multi cothurni paucis anteponerentur nec maiores minoribus, sic, quorum omne bonum convenientia atque oportunitate finitur, nec plura paucioribus nec longinquiora brevioribus anteponent. anteponent Bentl. Mdv. ; anteponentur A RN V anteponerentur BE Nec vero satis acute dicunt: | 3.46. For these things that I speak of, like opportuneness before mentioned, are not made greater by prolongation. And on this ground the Stoics do not deem happiness to be any more attractive or desirable if it be lasting than if it be brief; and they use this illustration: Just as, supposing the merit of a shoe were to fit the foot, many shoes would not be superior to few shoes nor bigger shoes to smaller ones, so, in the case of things the good of which consists solely and entirely in propriety and opportuneness, a larger number of these things will not be rated higher than a smaller number nor those lasting longer to those of shorter duration. < |
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| 66. Cicero, Letters To His Friends, 5.12.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 67. Cicero, Letters, 15.27.2, 16.11.1, 15.14.4, 13.21a., 12.22.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224 |
68. Cicero, Republic, 6.11, 6.13-6.19 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 115, 116, 117| 6.11. Videsne illam urbem, quae parere populo Romano coacta per me renovat pristina bella nec potest quiescere? (ostendebat autem Karthaginem de excelso et pleno stellarum illustri et claro quodam loco) ad quam tu oppugdam nunc venis paene miles. Hanc hoc biennio consul evertes, eritque cognomen id tibi per te partum, quod habes adhuc a nobis hereditarium. Cum autem Karthaginem deleveris, triumphum egeris censorque fueris et obieris legatus Aegyptum, Syriam, Asiam, Graeciam, deligere iterum consul absens bellumque maximum conficies, Numantiam excindes. Sed cum eris curru in Capitolium invectus, offendes rem publicam consiliis perturbatam nepotis mei. 6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. 6.17. Quam cum magis intuerer, Quaeso, inquit Africanus, quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni; cui subiecti sunt septem, qui versantur retro contrario motu atque caelum; ex quibus unum globum possidet illa, quam in terris Saturniam nomit. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos, supra lunam sunt aeterna omnia. Nam ea, quae est media et nona, tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. 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. | 6.11. "Do you see yonder city, which, though forced by me into obedience to the Roman people, is renewing its former conflicts and cannot be at rest " ( and from a lofty place which was bathed in clear starlight, he pointed out Carthage ), "that city to which you now come to lay siege, with a rank little above that of a common soldier ? Within two years you as consul shall overthrow it, thus winning by your own efforts the surname ** which till now you have as an inheritance from me. But after destroying Carthage and celebrating your triumph, you shall hold the censorship, you shall go on missions to Egypt, Syria, Asia and Greece ; you shall be chosen consul a second time in your absence , you shall bring a great war to a successful close ; and you shall destroy Numantia. But, after driving in state to the Capitol, you shall find the commonwealth disturbed by the designs of my grandson. ** 6.13. "But, Africanus, be assured of this, so that you may be even more eager to defend the commonwealth all those who have preserved, aided, or enlarged their fatherland have a special place prepared for them in the heavens, where they may enjoy an eternal life of happiness. For nothing of all that is done on earth is more pleasing to that supreme God who rules the whole universe than the assemblies and gatherings of men associated in justice, which are called States. Their rulers and preservers come from that place, and to that place they return. " 6.14. Though I was then thoroughly terrified, more by the thought of treachery among my own kinsmen than by the fear of death, nevertheless I asked him whether he and my father Paulus and the others whom we think of as dead, were really still alive. "Surely all those are alive," he said, "who have escaped from the bondage of the body as from a prison; but that life of yours, which men so call, is really death. Do you not see your father Paulus approaching you ?" When I saw him I poured forth a flood of tears, but he embraced and kissed me, and forbade me to weep. 6.15. As soon as I had restrained my grief and was able to speak, I cried out : "O best and most blameless of fathers, since that is life, as I learn from Africanus, why should I remain longer on earth ? Why not hasten thither to you ? " "Not so," he replied, "for unless that God, whose temple ** is everything that you see, has freed you from the prison of the body, you cannot gain entrance there. For man was given life that he might inhabit that sphere called Earth, which you see in the centre of this temple , and he has been given a soul out of those eternal fires which you call stars and planets, which, being round and globular bodies animated by divine intelligences, circle about in their fixed orbits with marvellous speed. Therefore you, Publius, and all good men, must leave that soul in the custody of the body, and must not abandon human life except at the behest of him by whom it was given you, lest you appear to have shirked the duty imposed upon man by God. 6.16. But, Scipio, imitate your grandfather ** here , imitate me, your father ; love justice and duty, which are indeed strictly due to parents and kinsmen, but most of all to the fatherland. Such a life is the road to the skies, to that gathering of those who have completed their earthly lives and been relieved of the body, and who lie in yonder place which you now see " (it was the circle of light which blazed most brightly among the other fires), " and which you on earth, borrowing a Greek term, call the Milky Circle. " ** When I gazed in every direction from that point, all else appeared wonderfully beautiful. There were stars which we never see from the earth, and they were all larger than we have ever imagined. The smallest of them was that farthest from heaven and nearest the earth which shone with a borrowed light . ** The starry spheres were much larger than the earth ; indeed the earth itself seemed to me so small that I was scornful of our empire, which covers only a single point, as it were, upon its surface. 6.17. As I gazed still more fixedly at the earth, Africanus said : "How long will your thoughts be fixed upon the lowly earth ? Do you not see what lofty regions you have entered ? These are the nine circles, or rather spheres, by which the whole is joined. One of them, the outermost, is that of heaven; it contains all the rest, and is itself the supreme God, holding and embracing within itself all the other spheres ; in it are fixed the eternal revolving courses of the stars. Beneath it are seven other spheres which revolve in the opposite direction to that of heaven. One of these globes is that light which on earth is called Saturn's. Next comes the star called Jupiter's, which brings fortune and health to mankind. Beneath it that star, red and terrible to the dwellings of man, which you assign to Mars. Below it and almost midway of the distance ** is the Sun, the lord, chief, and ruler of the other lights, the mind and guiding principle of the universe, of such magnitude that he reveals and fills all things with his light. He is accompanied by his companions, as it were - Venus and Mercury in their orbits, and in the lowest sphere revolves the Moon, set on fire by the rays of the Sun. But below the Moon there is nothing except what is mortal and doomed to decay, save only the souls given to the human race by the bounty of the gods, while above the Moon all things are eternal. For the ninth and central sphere, which is the earth, is immovable and the lowest of all, and toward it all ponderable bodies are drawn by their own natural tendency downward. " ** 6.18. After recovering from the astonishment with which I viewed these wonders, I said : "What is this loud and agreeable sound that fills my ears ? " ** "That is produced," he replied, "by the onward rush and motion of the spheres themselves; the intervals between them, though unequal, being exactly arranged in a fixed proportion, by an agreeable blending of high and low tones various harmonies are produced; for such mighty motions cannot be carried on so swiftly in silence; and Nature has provided that one extreme shall produce low tones while the other gives forth high. Therefore this uppermost sphere of heaven, which bears the stars, as it revolves more rapidly, produces a high, shrill tone, whereas the lowest revolving sphere, that of the Moon, gives forth the lowest tone ; for the earthly sphere, the ninth, remains ever motionless and stationary in its position in the centre of the universe. But the other eight spheres, two of which move with the same velocity, produce seven different sounds, - a number which is the key of almost everything. Learned men, by imitating this harmony on stringed instruments and in song, have gained for themselves a return to this region, as others have obtained the same reward by devoting their brilliant intellects to divine pursuits during their earthly lives. 6.19. Men's ears, ever filled with this sound, have become deaf to it , for you have no duller sense than that of hearing. We find a similar phenomenon where the Nile rushes down from those lofty mountains at the place called Catadupa ; ** the people who live nearby have lost their sense of hearing on account of the loudness of the sound. But this mighty music, produced by the revolution of the whole universe at the highest speed, cannot be perceived by human ears, any more than you can look straight at the Sun, your sense of sight being overpowered by its radiance. " While gazing at these wonders, I was repeatedly turning my eyes back to earth. |
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| 69. Terence, Adelphi, 275, 274 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 101 |
70. Varro, On The Latin Language, 6.49 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •aeneid (vergil) •vergil (p. vergilius maro), aeneid Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 18 | 6.49. Meminisse 'to remember,' from memoria 'memory,' when there is again a motion toward that which remansit 'has remained' in the mens 'mind': and this may have been said from manere 'to remain,' as though manimoria. Therefore the Salii, when they sing O Mamurius Veturius, indicate a memoria vetus 'memory of olden times.' From the same is monere 'to remind,' because he who monet 'reminds,' is just like a memory. So also the monimenta 'memorials' which are on tombs, and in fact alongside the highway, that they may ad monere 'admonish' the passers-by that they themselves were mortal and that the readers are too. From this, the other things that are written and done to preserve their memoria 'memory' are called monimenta 'monuments.' |
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71. Polybius, Histories, 2.56, 6.53.1, 16.17.9 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •vergil, aeneid •vergil, aeneid, burial and mourning in •vergil, aeneid, conflations of wedding and burial rites in Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 236; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 24; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11| 6.53.1. ὅταν γὰρ μεταλλάξῃ τις παρʼ αὐτοῖς τῶν ἐπιφανῶν ἀνδρῶν, συντελουμένης τῆς ἐκφορᾶς κομίζεται μετὰ τοῦ λοιποῦ κόσμου πρὸς τοὺς καλουμένους ἐμβόλους εἰς τὴν ἀγορὰν ποτὲ μὲν ἑστὼς ἐναργής, σπανίως δὲ κατακεκλιμένος. 16.17.9. τί τις οὖν εἰκότως ἂν Ζήνωνι μέμψαιτο; διότι τὸ πλεῖον οὐ περὶ τὴν τῶν πραγμάτων ζήτησιν οὐδὲ περὶ τὸν χειρισμὸν τῆς ὑποθέσεως, ἀλλὰ περὶ τὴν τῆς λέξεως κατασκευὴν ἐσπούδακε, καὶ δῆλός ἐστι πολλάκις ἐπὶ τούτῳ σεμνυνόμενος, καθάπερ καὶ πλείους ἕτεροι τῶν ἐπιφανῶν συγγραφέων; | 2.56. Since, among those authors who were contemporaries of Aratus, Phylarchus, who on many points is at variance and in contradiction with him, is by some received as trustworthy, <, it will be useful or rather necessary for me, as I have chosen to rely on Aratus' narrative for the history of the Cleomenic war, not to leave the question of their relative credibility undiscussed, so that truth and falsehood in their writings may no longer be of equal authority. <, In general Phylarchus through his whole work makes many random and careless statements; <, but while perhaps it is not necessary for me at present to criticize in detail the rest of these, I must minutely examine such as relate to events occurring in the period with which I am now dealing, that of the Cleomenic war. <, This partial examination will however be quite sufficient to convey an idea of the general purpose and character of his work. <, Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks. <, In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery. <, This sort of thing he keeps up throughout his history, always trying to bring horrors vividly before our eyes. <, Leaving aside the ignoble and womanish character of such a treatment of his subject, let us consider how far it is proper or serviceable to history. <, A historical author should not try to thrill his readers by such exaggerated pictures, nor should he, like a tragic poet, try to imagine the probable utterances of his characters or reckon up all the consequences probably incidental to the occurrences with which he deals, but simply record what really happened and what really was said, however commonplace. <, For the object of tragedy is not the same as that of history but quite the opposite. The tragic poet should thrill and charm his audience for the moment by the verisimilitude of the words he puts into his characters' mouths, but it is the task of the historian to instruct and convince for all time serious students by the truth of the facts and the speeches he narrates, <, since in the one case it is the probable that takes precedence, even if it be untrue, in the other it is the truth, the purpose being to confer benefit on learners. <, Apart from this, Phylarchus simply narrates most of such catastrophes and does not even suggest their causes or the nature of these causes, without which it is impossible in any case to feel either legitimate pity or proper anger. <, Who, for instance, does not think it an outrage for a free man to be beaten? but if this happen to one who was the first to resort to violence, we consider that he got only his desert, while where it is done for the purpose of correction or discipline, those who strike free men are not only excused but deemed worthy of thanks and praise. <, Again, to kill a citizen is considered the greatest of crimes and that deserving the highest penalty, but obviously he who kills a thief or adulterer is left untouched, and the slayer of a traitor or tyrant everywhere meets with honour and distinction. <, So in every such case the final criterion of good and evil lies not in what is done, but in the different reasons and different purposes of the doer. < 2.56. 1. Since, among those authors who were contemporaries of Aratus, Phylarchus, who on many points is at variance and in contradiction with him, is by some received as trustworthy,,2. it will be useful or rather necessary for me, as I have chosen to rely on Aratus' narrative for the history of the Cleomenic war, not to leave the question of their relative credibility undiscussed, so that truth and falsehood in their writings may no longer be of equal authority.,3. In general Phylarchus through his whole work makes many random and careless statements;,4. but while perhaps it is not necessary for me at present to criticize in detail the rest of these, I must minutely examine such as relate to events occurring in the period with which I am now dealing, that of the Cleomenic war.,5. This partial examination will however be quite sufficient to convey an idea of the general purpose and character of his work.,6. Wishing, for instance, to insist on the cruelty of Antigonus and the Macedonians and also on that of Aratus and the Achaeans, he tells us that the Mantineans, when they surrendered, were exposed to terrible sufferings and that such were the misfortunes that overtook this, the most ancient and greatest city in Arcadia, as to impress deeply and move to tears all the Greeks.,7. In his eagerness to arouse the pity and attention of his readers he treats us to a picture of clinging women with their hair dishevelled and their breasts bare, or again of crowds of both sexes together with their children and aged parents weeping and lamenting as they are led away to slavery.,8. This sort of thing he keeps up throughout his history, always trying to bring horrors vividly before our eyes.,9. Leaving aside the ignoble and womanish character of such a treatment of his subject, let us consider how far it is proper or serviceable to history.,10. A historical author should not try to thrill his readers by such exaggerated pictures, nor should he, like a tragic poet, try to imagine the probable utterances of his characters or reckon up all the consequences probably incidental to the occurrences with which he deals, but simply record what really happened and what really was said, however commonplace.,11. For the object of tragedy is not the same as that of history but quite the opposite. The tragic poet should thrill and charm his audience for the moment by the verisimilitude of the words he puts into his characters' mouths, but it is the task of the historian to instruct and convince for all time serious students by the truth of the facts and the speeches he narrates,,12. since in the one case it is the probable that takes precedence, even if it be untrue, in the other it is the truth, the purpose being to confer benefit on learners.,13. Apart from this, Phylarchus simply narrates most of such catastrophes and does not even suggest their causes or the nature of these causes, without which it is impossible in any case to feel either legitimate pity or proper anger.,14. Who, for instance, does not think it an outrage for a free man to be beaten? but if this happen to one who was the first to resort to violence, we consider that he got only his desert, while where it is done for the purpose of correction or discipline, those who strike free men are not only excused but deemed worthy of thanks and praise.,15. Again, to kill a citizen is considered the greatest of crimes and that deserving the highest penalty, but obviously he who kills a thief or adulterer is left untouched, and the slayer of a traitor or tyrant everywhere meets with honour and distinction.,16. So in every such case the final criterion of good and evil lies not in what is done, but in the different reasons and different purposes of the doer. 6.53.1. Whenever any illustrious man dies, he is carried at his funeral into the forum to the soâcalled rostra, sometimes conspicuous in an upright posture and more rarely reclined. < 16.17.9. Have we then any more valid reason for finding fault with Zeno? Yes: because he is not for the most part so much concerned with inquiry into the facts and proper treatment of his material, as with elegance of style, a quality on which he, like several other famous authors, often shows that he prides himself. < |
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72. Ovid, Ars Amatoria, a b c d\n0 2.24 2.24 2 24\n1 1.326 1.326 1 326\n2 3.537 3.537 3 537\n3 3.334 3.334 3 334\n4 2 2 2 None\n5 2.15 2.15 2 15\n6 2.16 2.16 2 16\n7 1.338 1.338 1 338\n8 "2.128" "2.128" "2 128" (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 171| 2.24. rend= | 2.24. Inspire the work, and raise my gen'rous flame. |
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73. Ovid, Tristia, 1.1, 1.3.21-1.3.24, 2.104-2.105, 2.261-2.262, 2.445, 2.519-2.520, 3.2.21-3.2.24, 3.11.25-3.11.26, 4.10.41-4.10.42, 4.10.53, 4.10.61-4.10.62, 5.1.17, 5.3.1-5.3.2, 5.7.25-5.7.28 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 125; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202, 224; Keith and Myers, Vergil and Elegy (2023) 21, 204, 205; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 233; Walter, Time in Ancient Stories of Origin (2020) 167 1.1. Parve—nec invideo—sine me, liber, ibis in urbem, 1.1. Di maris et caeli—quid enim nisi vota supersunt?— 1.1. Cum subit illius tristissima noctis imago, 1.1. Tinguitur oceano custos Erymanthidos ursae, 1.1. O mihi post nullos umquam | 4.10.41. YOUTH AND MANHOOD I cherished and cultivated the poets of those times, I thought the bards that existed so many gods. often old Macer read to me about those birds of his, the snakes that harm you, and the herbs that heal. often Propertius would tell about his passions, by right of that friendship by which we were united. Ponticus, too, famous for epic, Bassus for iambics, were members of that mutual circle dear to me. And many-metered Horace captivated us, when he sang his polished songs to the Italian lyre. Virgil I only saw: and greedy fate granted Tibullus no time for my friendship. He came after you, Gallus: Propertius after him: I was the fourth, after them, in order of time. And the younger poets cultivated me, as I the elder, since my Muse, Thalia, was not slow to become known. When I first read my youthful efforts in public, my beard had only been shaved once or twice. She who was called Corinna, by me, not her real name, she stirred my wit, she who was sung throughout the City. I wrote a good deal, but what I considered lacking I gave to the flames myself, for them to revise it. Even then, when I was leaving, I burnt certain things, that were pleasing, angry with my studies and my verse. Soft, and never safe from Cupid’s arrows, was my heart, that the slightest thing could move. But though I was such, fired by the smallest spark, no scandal was associated with my name. I was given a worthless and useless wife when I was scarcely more than a boy: married to me for a brief while. A bride succeeded her, who, though she was blameless, was not destined to remain sharing my bed. Lastly she who remained with me till I was old, who’s lived to be the bride of an exiled husband. My daughter, twice a mother, by different husbands, when she was young, has made me a grandfather. And my father had already completed his fated time, after adding years to years till he was ninety. I wept for him as he would have wept for me if I had died. Next I bore my mother to her grave. Both lucky to have been buried at the right time, dying before the days of my punishment! And I’m fortunate my trouble wasn’t while they lived, and that they never had to grieve for me! Yet if the dead are left something more than a name, if a slender ghost escapes the towering pyre, if news of me has reached you, spirits of my parents, and my guilt is proclaimed in the courts of Styx, know, I beg you ( it would be a sin to deceive you) the cause of the exile decreed was an error not a crime. Let this suffice the shades: I turn again, to you, studious spirits, who wish to know the facts of my life. | |
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| 74. Ovid, Remedia Amoris, "276", "277", 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 765 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 21 |
75. Dionysius of Halycarnassus, Roman Antiquities, 1.72.2, 7.72.13 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid •aeneid (vergil) •vergil (p. vergilius maro), aeneid Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 19; Keith and Myers, Vergil and Elegy (2023) 102 | 1.72.2. But the author of the history of the priestesses at Argos and of what happened in the days of each of them says that Aeneas came into Italy from the land of the Molossians with Odysseus and became the founder of the city, which he named after Romê, one of the Trojan women. He says that this woman, growing weary with wandering, stirred up the other Trojan women and together with them set fire to the ships. And Damastes of Sigeum and some others agree with him. < 7.72.13. After these bands of dancers came a throng of lyre-players and many flute-players, and after them the persons who carried the censers in which perfumes and frankincense were burned along the whole route of the procession, also the men who bore the show-vessels made of silver and gold, both those that were sacred owing to the gods and those that belonged to the state. Last of all in the procession came the images of the gods, borne on men's shoulders, showing the same likenesses as those made by the Greeks and having the same dress, the same symbols, and the same gifts which tradition says each of them invented and bestowed on mankind. These were the images not only of Jupiter, Juno, Minerva, Neptune, and of the rest whom the Greeks reckon among the twelve gods, but also of those still more ancient from whom legend says the twelve were sprung, namely, Saturn, Ops, Themis, Latona, the Parcae, Mnemosynê, and all the rest to whom temples and holy places are dedicated among the Greeks; and also of those whom legend represents as living later, after Jupiter took over the sovereignty, such as Proserpina, Lucina, the Nymphs, the Muses, the Seasons, the Graces, Liber, and the demigods whose souls after they had left their mortal bodies are said to have ascended to Heaven and to have obtained the same honours as the gods, such as Hercules, Aesculapius, Castor and Pollux, Helen, Pan, and countless others. < |
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76. Anon., Rhetorica Ad Herennium, 1.13-1.14, 2.34, 3.22.35-3.22.37, 4.11-4.13, 4.51 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •aeneid (vergil) •vergil (p. vergilius maro), aeneid •vergil, aeneid Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 5, 18; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11, 100, 102 | 2.34. Again, the Proposition is defective if it is based on a false enumeration and we present fewer possibilities than there are in reality, as follows: "There are two things, men of the jury, which ever impel men to crime: luxury and greed." "But what about love?," some one will say, "ambition, superstition, the fear of death, the passion for power, and, in short, the great multitude of other motives?" Again the enumeration is false when the possibilities are fewer than we present, as follows: "There are three emotions that agitate all men: fear, desire, and worry." Indeed it had been enough to say fear and desire, since worry is necessarily conjoined with both. Again, the Proposition is defective if it traces things too far back, as follows: "Stupidity is the mother and matter of all evils. She gives birth to boundless desires. Furthermore, boundless desires have neither end nor limit. They breed avarice. Avarice, further, drives men to any crime you will. Thus it is avarice which has led our adversaries to take this crime upon themselves." Here what was said last was enough for a Proposition, lest we copy Ennius and the other poets, who are licensed to speak as follows: "O that in Pelion's woods the firwood timbers had not fallen to the ground, cut down by axes, and that therefrom had not commenced the undertaking to begin the ship which now is named with the name of Argo, because in it sailed the picked Argive heroes who were seeking the golden fleece of the ram from the Colchians, with guile, at King Pelias' command. For then never would my mistress, misled, have set foot away from home." Indeed here it were adequate, if poets had a care for mere adequacy, to say: "Would that my misled mistress had not set foot away from home." In the Proposition, then, we must also carefully guard against this tracing of things back to their remotest origin; for the Proposition does not, like many others, need to be refuted, but is on its own account defective. < 4.13. Our discourse will belong to the Middle type if, as I have said above, we have somewhat relaxed our style, and yet have not descended to the most ordinary prose, as follows: "Men of the jury, you see against whom we are waging war â against allies who have been wont to fight in our defence, and together with us to preserve our empire by their valour and zeal. Not only must they have known themselves, their resources, and their manpower, but their nearness to us and their alliance with us in all affairs enabled them no less to learn and appraise the power of the Roman people in every sphere. When they had resolved to fight against us, on what, I ask you, did they rely in presuming to undertake the war, since they understood that much the greater part of our allies remained faithful to duty, and since they saw that they had at hand no great supply of soldiers, no competent commanders, and no public money â in short, none of the things needful for carrying on the war? Even if they were waging war with neighbours on a question of boundaries, even if in their opinion one battle would decide the contest, they would yet come to the task in every way better prepared and equipped than they are now. It is still less credible that with such meagre forces they would attempt to usurp that sovereignty over the whole world which all the civilized peoples, kings, and barbarous nations have accepted, in part compelled by force, in part of their own will, when conquered either by the arms of Rome or by her generosity. Some one will ask: 'What of the Fregellans? Did they not make the attempt on their own initiative?' Yes, but these allies would be less ready to make the attempt precisely because they saw how the Fregellans fared. For inexperienced peoples, unable to find in history a precedent for every circumstance, are through imprudence easily led into error; whilst those who know what has befallen others can easily from the fortunes of these others draw profit for their own policies. Have they, then, in taking up arms, been impelled by no motive? Have they relied on no hope? Who will believe that any one has been so mad as to dare, with no forces to depend on, to challenge the sovereignty of the Roman people? They must, therefore, have had some motive, and what else can this be but what I say?"< 4.51. Vivid Description is the name for the figure which contains a clear, lucid, and impressive exposition of the consequences of an act, as follows: "But, men of the jury, if by your votes you free this defendant, immediately, like a lion released from his cage, or some foul beast loosed from his chains, he will slink and prowl about in the forum, sharpening his teeth to attack every one's property, assaulting every man, friend and enemy, known to him or unknown, now despoiling a good name, now attacking a life, now bringing ruin upon a house and its entire household, shaking the republic from its foundations. Therefore, men of the jury, cast him out from the state, free every one from fear, and finally, think of yourselves. For if you release this creature without punishment, believe me, gentlemen, it is against yourselves that you will have let loose a wild and savage beast." Again: "For if you inflict a heavy penalty upon the defendant, men of the jury, you will at once by a single judgement have taken many lives. His aged father, who has set the entire hope of his last years on this young man, will have no reason for wishing to stay alive. His small children, deprived of their father's aid, will be exposed as objects of scorn and contempt to their father's enemies. His entire household will collapse under this undeserved calamity. But his enemies, when once they have won the bloody palm by the most cruel of victories, will exult over the miseries of these unfortunates, and will be found insolent on the score of deeds as well as of words." Again: "For none of you, fellow citizens, fails to see what miseries usually follow upon the capture of a city. Those who have borne arms against the victors are forthwith slain with extreme cruelty. of the rest, those who by reason of youth and strength can endure hard labour are carried off into slavery, and those who cannot are deprived of life. In short, at one and the same time a house blazes up by the enemy's torch, and they whom nature or free choice has joined in the bonds of kinship or of sympathy are dragged apart. of the children, some are torn from their parents' arms, others murdered on their parents' bosom, still others violated at their parents' feet. No one, men of the jury, can, by words, do justice to the deed, nor reproduce in language the magnitude of the disaster." With this kind of figure either indignation or pity can be aroused, when the consequences of an act, taken together as a whole, are concisely set forth in a clear style. < |
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77. Ovid, Metamorphoses, a b c d\n0 10.144 10.144 10 144\n1 10.143 10.143 10 143\n2 10.106 10.106 10 106\n3 1.672 1.672 1 672\n4 1.671 1.671 1 671\n.. ... ... .. ...\n488 1.103 1.103 1 103\n489 1.109 1.109 1 109\n490 1.111 1.111 1 111\n491 1.91 1.91 1 91\n492 1.112 1.112 1 112\n\n[493 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 17| 10.144. concilio medius turba volucrumque sedebat. | 10.144. uch harmonies on his sweet lyre that shade |
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78. Ovid, Amores, 1.1, 1.1.1-1.1.16, 1.2.24, 1.2.51, 1.3.25-1.3.26, 1.7, 1.7.11-1.7.12, 1.9.39-1.9.40, 1.15, 1.15.25-1.15.30, 2.5.45-2.5.48, 2.9.25-2.9.34, 2.11-2.14, 2.12.17-2.12.26, 2.13.8-2.13.18, 3.5, 3.9, 3.9.7-3.9.16, 3.9.29-3.9.34, 3.9.37-3.9.38, 3.9.45-3.9.46, 3.9.64, 3.14 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •vergil, aeneid •vergil, amata in aeneid •vergil, aeneid, isis in ovids metamorphoses and Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 368; Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 149; Keith and Myers, Vergil and Elegy (2023) 18, 21, 83, 194, 198, 201, 202, 203, 204, 205, 239, 240, 248, 260, 262, 314, 353; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 230; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 268| 1.1.1. Arma gravi numero violentaque bella parabam 1.1.2. Edere, materia conveniente modis. 1.1.3. Par erat inferior versus: risisse Cupido 1.1.4. Dicitur atque unum surripuisse pedem. 1.1.5. Quis tibi, saeve puer, dedit hoc in carmina iuris? 1.1.6. Pieridum vates, non tua turba sumus. 1.1.7. Quid, si praeripiat flavae Venus arma Minervae, 1.1.8. Ventilet accensas flava Minerva faces? 1.1.16. Vix etiam Phoebo iam lyra tuta sua est? 1.3.25. Nos quoque per totum pariter cantabimur orbem, 1.3.26. Iunctaque semper erunt nomina nostra tuis. 1.15.25. Tityrus et segetes Aeneiaque arma legentur, 1.15.26. Roma triumphati dum caput orbis erit; 1.15.27. Donec erunt ignes arcusque Cupidinis arma, 1.15.28. Discentur numeri, culte Tibulle, tui; 1.15.29. Gallus et Hesperiis et Gallus notus Eois, 1.15.30. Et sua cum Gallo nota Lycoris erit. 2.13.8. Quae colis et Memphin palmiferamque Pharon, 2.13.9. Quaque celer Nilus lato delapsus in alveo 2.13.10. Per septem portus in maris exit aquas, 2.13.11. Per tua sistra precor, per Anubidis ora verendi — 2.13.12. Sic tua sacra pius semper Osiris amet, 2.13.13. Pigraque labatur circa donaria serpens, 2.13.14. Et comes in pompa corniger Apis eat! 2.13.15. Huc adhibe vultus, et in una parce duobus! 2.13.16. Nam vitam dominae tu dabis, illa mihi. 2.13.17. Saepe tibi sedit certis operata diebus, 2.13.18. Qua cingit laurus Gallica turma tuas. 3.9.7. Ecce, puer Veneris fert eversamque pharetram 3.9.13. Fratris in Aeneae sic illum funere dicunt 3.9.14. Egressum tectis, pulcher Iule, tuis; 3.9.15. Nec minus est confusa Venus moriente Tibullo, 3.9.16. Quam iuveni rupit cum ferus inguen aper. 3.9.29. Durant, vatis opus, Troiani fama laboris 3.9.30. Tardaque nocturno tela retexta dolo. 3.9.31. Sic Nemesis longum, sic Delia nomen habebunt, 3.9.32. Altera cura recens, altera primus amor. | |
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| 79. Sallust, Catiline, 3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
80. Sallust, Iugurtha, 2, 1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42 | 1. Without reason do mankind complain of their nature, on the ground that it is weak and of short duration and ruled rather by chance than by virtue. 2 For reflection would show on the contrary that nothing is greater or more excellent, and that nature has more often found diligence lacking in men than strength or endurance in itself. 3 But the leader and ruler of man's life is the mind, and when this advances to glory by the path of virtue, it has power and potency in abundance, as well as fame; and it needs not fortune, since fortune can neither give to any man honesty, diligence, and other good qualities, nor can she take them away. 4 But if through the lure of base desires the mind has sunk into sloth and the pleasures of the body, when it has enjoyed ruinous indulgence for a season, when strength, time, and talents have been wasted through indolence, the weakness of human nature is accused, and the guilty shift their own blame to circumstances. 5 But if men had as great regard for honourable enterprises as they have ardour in pursuing what is foreign to their interests, and bound to be unprofitable and often even dangerous, they would control fate rather than be controlled by it, and would attain to that height of greatness where from mortals their glory would make them immortal. |
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81. Ovid, Fasti, a b c d\n0 1.33 1.33 1 33\n1 1.34 1.34 1 34\n2 1.35 1.35 1 35\n3 1.36 1.36 1 36\n4 1.37 1.37 1 37\n.. ... ... .. ...\n521 3.375 3.375 3 375\n522 3.374 3.374 3 374\n523 3.377 3.377 3 377\n524 3.376 3.376 3 376\n525 3.378 3.378 3 378\n\n[526 rows x 4 columns] (1st cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 168| 1.33. quod satis est, utero matris dum prodeat infans, | 1.33. He held that the time it takes for a mother’s womb |
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82. Ovid, Epistulae Ex Ponto, 1.8, 1.9.55-1.9.56, 2.1, 2.5, 4.1, 4.8 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •vergil, aeneid •aeneid (vergil) Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 125; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224; Keith and Myers, Vergil and Elegy (2023) 18, 189 1.8. ite, patet castis versibus ille locus! 1.8. durus et aversa cetera mente legas. 1.8. admonitu coepi fortior esse tuo, 1.8. anxietas animi continuusque labor. 1.8. deficit estque minor factus inerte situ. 1.8. pectora mollescunt asperitasque fugit. 1.8. huius notitiam gentis habere | |
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| 83. Ovid, Epistulae (Heroides), 7.7-7.8, 7.18, 7.30, 7.57, 7.81-7.82, 7.195-7.196, 16.69, 16.151-16.152, 16.169-16.170 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •vergil, aeneid •matralia and cult of mater matuta, vergils aeneid,as alternative foundation narrative to •vergil, aeneid, matralia as alternative foundation narrative to Found in books: Gruen, Rethinking the Other in Antiquity (2011) 136; Keith and Myers, Vergil and Elegy (2023) 295; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 261 |
84. Diodorus Siculus, Historical Library, 4.83.1-4.83.4, 13.82.1-13.82.4, 17.13, 19.6-19.8, 20.71 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 204; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 213; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 | 4.83.4. For after Eryx has bestowed upon it the honours we have described, Aeneas, the son of Aphroditê, when at a later time he was on his way to Italy and came to anchor off the island, embellished the sanctuary, since it was that of his own mother, with many votive offerings; after him the Sicanians paid honour to the goddess for many generations and kept continually embellishing it with both magnificent sacrifices and votive offerings; and after that time the Carthaginians, when they had become the masters of a part of Sicily, never failed to hold the goddess in special honour. And last of all the Romans, when they had subdued all Sicily, surpassed all people who had preceded them in the honours they paid to her. 17.13. So while the city was being taken, many and varied were the scenes of destruction within the walls. Enraged by the arrogance of the Theban proclamation, the Macedonians pressed upon them more furiously than is usual in war, and shrieking curses flung themselves on the wretched people, slaying all whom they met without sparing any., The Thebans, for their part, clinging desperately to their forlorn hope of victory, counted their lives as nothing and when they met a foeman, grappled with him and drew his blows upon themselves. In the capture of the city, no Theban was seen begging the Macedonians to spare his life, nor did they in ignoble fashion fall and cling to the knees of their conquerors., But neither did the agony of courage elicit pity from the foe nor did the day's length suffice for the cruelty of their vengeance. All the city was pillaged. Everywhere boys and girls were dragged into captivity as they wailed piteously the names of their mothers. In sum, households were seized with all their members, and the city's enslavement was complete., of the men who remained, some, wounded and dying, grappled with the foe and were slain themselves as they destroyed their enemy; others, supported only by a shattered spear, went to meet their assailants and, in their supreme struggle, held freedom dearer than life., As the slaughter mounted and every corner of the city was piled high with corpses, no one could have failed to pity the plight of the unfortunates. For even Greeks â Thespians, Plataeans and Orchomenians and some others hostile to the Thebans who had joined the king in the campaign â invaded the city along with him and now demonstrated their own hatred amid the calamities of the unfortunate victims., So it was that many terrible things befell the city. Greeks were mercilessly slain by Greeks, relatives were butchered by their own relatives, and even a common dialect induced no pity. In the end, when night finally intervened, the houses had been plundered and children and women and aged persons who had fled into the temples were torn from sanctuary and subjected to outrage without limit. 17.13. 1. So while the city was being taken, many and varied were the scenes of destruction within the walls. Enraged by the arrogance of the Theban proclamation, the Macedonians pressed upon them more furiously than is usual in war, and shrieking curses flung themselves on the wretched people, slaying all whom they met without sparing any.,2. The Thebans, for their part, clinging desperately to their forlorn hope of victory, counted their lives as nothing and when they met a foeman, grappled with him and drew his blows upon themselves. In the capture of the city, no Theban was seen begging the Macedonians to spare his life, nor did they in ignoble fashion fall and cling to the knees of their conquerors.,3. But neither did the agony of courage elicit pity from the foe nor did the day's length suffice for the cruelty of their vengeance. All the city was pillaged. Everywhere boys and girls were dragged into captivity as they wailed piteously the names of their mothers. In sum, households were seized with all their members, and the city's enslavement was complete.,4. of the men who remained, some, wounded and dying, grappled with the foe and were slain themselves as they destroyed their enemy; others, supported only by a shattered spear, went to meet their assailants and, in their supreme struggle, held freedom dearer than life.,5. As the slaughter mounted and every corner of the city was piled high with corpses, no one could have failed to pity the plight of the unfortunates. For even Greeks â Thespians, Plataeans and Orchomenians and some others hostile to the Thebans who had joined the king in the campaign â invaded the city along with him and now demonstrated their own hatred amid the calamities of the unfortunate victims.,6. So it was that many terrible things befell the city. Greeks were mercilessly slain by Greeks, relatives were butchered by their own relatives, and even a common dialect induced no pity. In the end, when night finally intervened, the houses had been plundered and children and women and aged persons who had fled into the temples were torn from sanctuary and subjected to outrage without limit. 19.6. Agathocles, who was greedy for power, had many advantages for the accomplishment of his design. Not only as general was he in command of the army, but moreover, when news came that some rebels were assembling an army in the interior near Erbita, without rousing suspicion he obtained authority to enrol as soldiers what men he chose., Thus by feigning a campaign against Erbita he enrolled in the army the men of Morgantina and the other cities of the interior who had previously served with him against the Carthaginians. <, All these were very firmly attached to Agathocles, having received many benefits from him during the campaigns, but they were unceasingly hostile to the Six Hundred, who had been magistrates of the oligarchy in Syracuse, and hated the populace in general because they were forced to carry out its orders. These soldiers numbered about three thousand, being both by inclination and by deliberate choice most suitable tools for the overthrow of the democracy. To them he added those of the citizens who because of poverty and envy were hostile to the pretensions of the powerful., As soon as he had everything ready, he ordered the soldiers to report at daybreak at the Timoleontium; and he himself summoned Peisarchus and Diocles, who were regarded as the leaders of the society of the Six Hundred, as if he wished to consult them on some matter of common interest. When they had come bringing with them some forty of their friends, Agathocles, pretending that he himself was being plotted against, arrested all of them, accused them before the soldiers, saying that he was being seized by the Six Hundred because of his sympathy for the common people, and bewailed his fate., When, however, the mob was aroused and with a shout urged him not to delay but to inflict the just penalty on the wrongdoers out of hand, he gave orders to the trumpeters to give the signal for battle and to the soldiers to kill the guilty persons and to plunder the property of the Six Hundred and their supporters., All rushed out to take part in the plunder, and the city was filled with confusion and great calamity; for the members of the aristocratic class, not knowing the destruction that had been ordained for them, were dashing out of their homes into the streets in their eagerness to learn the cause of the tumult, and the soldiers, made savage both by greed and by anger, kept killing these men who, in their ignorance of the situation, were presenting their bodies bare of any arms that would protect them. 19.6. 1. Agathocles, who was greedy for power, had many advantages for the accomplishment of his design. Not only as general was he in command of the army, but moreover, when news came that some rebels were assembling an army in the interior near Erbita, without rousing suspicion he obtained authority to enrol as soldiers what men he chose.,2. Thus by feigning a campaign against Erbita he enrolled in the army the men of Morgantina and the other cities of the interior who had previously served with him against the Carthaginians.,3. All these were very firmly attached to Agathocles, having received many benefits from him during the campaigns, but they were unceasingly hostile to the Six Hundred, who had been magistrates of the oligarchy in Syracuse, and hated the populace in general because they were forced to carry out its orders. These soldiers numbered about three thousand, being both by inclination and by deliberate choice most suitable tools for the overthrow of the democracy. To them he added those of the citizens who because of poverty and envy were hostile to the pretensions of the powerful.,4. As soon as he had everything ready, he ordered the soldiers to report at daybreak at the Timoleontium; and he himself summoned Peisarchus and Diocles, who were regarded as the leaders of the society of the Six Hundred, as if he wished to consult them on some matter of common interest. When they had come bringing with them some forty of their friends, Agathocles, pretending that he himself was being plotted against, arrested all of them, accused them before the soldiers, saying that he was being seized by the Six Hundred because of his sympathy for the common people, and bewailed his fate.,5. When, however, the mob was aroused and with a shout urged him not to delay but to inflict the just penalty on the wrongdoers out of hand, he gave orders to the trumpeters to give the signal for battle and to the soldiers to kill the guilty persons and to plunder the property of the Six Hundred and their supporters.,6. All rushed out to take part in the plunder, and the city was filled with confusion and great calamity; for the members of the aristocratic class, not knowing the destruction that had been ordained for them, were dashing out of their homes into the streets in their eagerness to learn the cause of the tumult, and the soldiers, made savage both by greed and by anger, kept killing these men who, in their ignorance of the situation, were presenting their bodies bare of any arms that would protect them. 19.7. The narrow passages were severally occupied by soldiers, and the victims were murdered, some in the streets, some in their houses. Many, too, against whom there had been no charge whatever, were slain when they sought to learn the cause of the massacre. For the armed mob having seized power did not distinguish between friend and foe, but the man from whom it had concluded most profit was to be gained, him it regarded as an enemy., Therefore one could see the whole city filled with outrage, slaughter, and all manner of lawlessness. For some men because of long-existing hatred abstained from no form of insult against the objects of their enmity now that they had the opportunity to accomplish whatever seemed to gratify their rage; others, thinking by the slaughter of the wealthy to redress their own poverty, left no means untried for their destruction., Some broke down the doors of houses, others mounted to the housetops on ladders, still others struggled against men who were defending themselves from the roofs; not even to those who fled into the temples did their prayers to the gods bring safety, but reverence due the gods was overthrown by men., In time of peace and in their own city Greeks dared commit these crimes against Greeks, relatives against kinsfolk, respecting neither common humanity nor solemn compacts nor gods, crimes such that there is no one â I do not say no friend but not even any deadly enemy if he but have a spark of compassion in his soul â who would not pity the fate of the victims. 19.7. 1. The narrow passages were severally occupied by soldiers, and the victims were murdered, some in the streets, some in their houses. Many, too, against whom there had been no charge whatever, were slain when they sought to learn the cause of the massacre. For the armed mob having seized power did not distinguish between friend and foe, but the man from whom it had concluded most profit was to be gained, him it regarded as an enemy.,2. Therefore one could see the whole city filled with outrage, slaughter, and all manner of lawlessness. For some men because of long-existing hatred abstained from no form of insult against the objects of their enmity now that they had the opportunity to accomplish whatever seemed to gratify their rage; others, thinking by the slaughter of the wealthy to redress their own poverty, left no means untried for their destruction.,3. Some broke down the doors of houses, others mounted to the housetops on ladders, still others struggled against men who were defending themselves from the roofs; not even to those who fled into the temples did their prayers to the gods bring safety, but reverence due the gods was overthrown by men.,4. In time of peace and in their own city Greeks dared commit these crimes against Greeks, relatives against kinsfolk, respecting neither common humanity nor solemn compacts nor gods, crimes such that there is no one â I do not say no friend but not even any deadly enemy if he but have a spark of compassion in his soul â who would not pity the fate of the victims. 19.8. All the gates of the city were closed, and more than four thousand persons were slain on that day whose only crime was to be of gentler birth than the others. of those who fled, some who rushed for the gates were arrested, while others who cast themselves from the walls escaped to the neighbouring cities; some, however, who in panic cast themselves down before they looked, crashed headlong to their doom., The number of those who were driven from their native city was more than six thousand, most of whom fled to the people of Acragas where they were accorded proper care., The party of Agathocles spent the day in the murder of their fellow citizens, nor did they abstain from outrage and crime against women, but they thought that those who had escaped death would be sufficiently punished by the violation of their kindred. For it was reasonable to suppose that the husbands and fathers would suffer something worse than death when they thought of the violence done their wives and the shame inflicted upon their unmarried daughters., We must keep our accounts of these events free from the artificially tragic tone that is habitual with historians, chiefly because of our pity for the victims, but also because no one of our readers has a desire to hear all the details when his own understanding can readily supply them., For men who by day in the streets and throughout the market place were bold to butcher those who had done no harm need no writer to set forth what they did at night when by themselves in the homes, and how they conducted themselves toward orphaned maidens and toward women who were bereft of any to defend them and had fallen into the absolute power of their direst enemies., As for Agathocles, when two days had passed, since he was now sated with the slaughter of his fellow citizens, after gathering together the prisoners, he let Deinocrates go because of their former friendship, but of the others he killed those who were most bitterly hostile and exiled the rest. 19.8. 1. All the gates of the city were closed, and more than four thousand persons were slain on that day whose only crime was to be of gentler birth than the others. of those who fled, some who rushed for the gates were arrested, while others who cast themselves from the walls escaped to the neighbouring cities; some, however, who in panic cast themselves down before they looked, crashed headlong to their doom.,2. The number of those who were driven from their native city was more than six thousand, most of whom fled to the people of Acragas where they were accorded proper care.,3. The party of Agathocles spent the day in the murder of their fellow citizens, nor did they abstain from outrage and crime against women, but they thought that those who had escaped death would be sufficiently punished by the violation of their kindred. For it was reasonable to suppose that the husbands and fathers would suffer something worse than death when they thought of the violence done their wives and the shame inflicted upon their unmarried daughters.,4. We must keep our accounts of these events free from the artificially tragic tone that is habitual with historians, chiefly because of our pity for the victims, but also because no one of our readers has a desire to hear all the details when his own understanding can readily supply them.,5. For men who by day in the streets and throughout the market place were bold to butcher those who had done no harm need no writer to set forth what they did at night when by themselves in the homes, and how they conducted themselves toward orphaned maidens and toward women who were bereft of any to defend them and had fallen into the absolute power of their direst enemies.,6. As for Agathocles, when two days had passed, since he was now sated with the slaughter of his fellow citizens, after gathering together the prisoners, he let Deinocrates go because of their former friendship, but of the others he killed those who were most bitterly hostile and exiled the rest. 20.71. When with all speed Agathocles had crossed from Libya into Sicily, he summoned a part of his army and went to the city of Segesta, which was an ally. Because he was in need of money, he forced the well-toâdo to deliver to him the greater part of their property, the city at that time having a population of about ten thousand., Since many were angry at this and were holding meetings, he charged the people of Segesta with conspiring against him and visited the city with terrible disasters. For instance, the poorest of the people he brought to a place outside the city beside the river Scamander and slaughtered them; but those who were believed to have more property he examined under torture and compelled each to tell him how much wealth he had; and some of them he broke on the wheel, others he placed bound in the catapults and shot forth, and by applying knucklebones with violence to some, he caused them severe pain., He also invented another torture similar to the bull of Phalaris: that is, he prepared a brazen bed that had the form of a human body and was surrounded on every side by bars; on this he fixed those who were being tortured and roasted them alive, the contrivance being superior to the bull in this respect, that those who perishing in anguish were visible., As for the wealthy women, he tortured some of them by crushing their ankles with iron pincers, he cut off the breasts of others, and by placing bricks on the lower part of the backs of those who were pregt, he forced the expulsion of the foetus by the pressure. While the tyrant in this way was seeking all the wealth, great panic prevailed throughout the city, some burning themselves up along with their houses, and others gaining release from life by hanging., Thus Segesta, encountering a single day of disaster, suffered the loss of all her men from youth upward. Agathocles then took the maidens and children across to Italy and sold them to the Bruttians, leaving not even the name of the city; but he changed the name to Dicaeopolis and gave it as dwelling to the deserters. 20.71. 1. When with all speed Agathocles had crossed from Libya into Sicily, he summoned a part of his army and went to the city of Segesta, which was an ally. Because he was in need of money, he forced the well-toâdo to deliver to him the greater part of their property, the city at that time having a population of about ten thousand.,2. Since many were angry at this and were holding meetings, he charged the people of Segesta with conspiring against him and visited the city with terrible disasters. For instance, the poorest of the people he brought to a place outside the city beside the river Scamander and slaughtered them; but those who were believed to have more property he examined under torture and compelled each to tell him how much wealth he had; and some of them he broke on the wheel, others he placed bound in the catapults and shot forth, and by applying knucklebones with violence to some, he caused them severe pain.,3. He also invented another torture similar to the bull of Phalaris: that is, he prepared a brazen bed that had the form of a human body and was surrounded on every side by bars; on this he fixed those who were being tortured and roasted them alive, the contrivance being superior to the bull in this respect, that those who perishing in anguish were visible.,4. As for the wealthy women, he tortured some of them by crushing their ankles with iron pincers, he cut off the breasts of others, and by placing bricks on the lower part of the backs of those who were pregt, he forced the expulsion of the foetus by the pressure. While the tyrant in this way was seeking all the wealth, great panic prevailed throughout the city, some burning themselves up along with their houses, and others gaining release from life by hanging.,5. Thus Segesta, encountering a single day of disaster, suffered the loss of all her men from youth upward. Agathocles then took the maidens and children across to Italy and sold them to the Bruttians, leaving not even the name of the city; but he changed the name to Dicaeopolis and gave it as dwelling to the deserters. |
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| 85. Horace, Epodes, 5.42-5.44, 5.97-5.100, 7.1-7.14, 7.16-7.20 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 101, 102, 103, 105, 110; Van Nuffelen, Orosius and the Rhetoric of History (2012) 54 |
86. Horace, Ars Poetica, 73, 55 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 20| 55. Vergilio Varioque? ego cur, adquirere pauca | |
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| 87. Propertius, Elegies, 4.9.71, 4.9, 4.9.6, 4.9.55, 4.9.32, 4.9.24, 4.9.21, 4.9.53, 4.9.33, 4.9.74, 4.9.22, 4.9.5, 4.9.73, 4.9.72, 4.2.31, 4.8.11, 4.8.9, 4.8.8, 4.8.10, 4.8.13, 4.8.12, 4.8.14, 4.8.16, 4.8.15, 4.8.7, 4.8.1, 4.8.2, 4.8.3, 4.8.6, 4.8.5, 4.8.4, 3.14.4, 4.9.43, 4.9.42, 4.9.41, 4.9.40, 4.9.38, 4.9.37, 4.9.39, 4.9.44, 4.9.50, 4.9.49, 4.9.48, 4.9.47, 4.9.46, 4.9.45, 1.22, 1.21, 3.9.50, 3.12, 3.1.10, 3.1.11, 3.1.12, 3.1.9, 3.1.7, 3.1.8, 3.1.1, 3.1.2, 3.1.3, 3.1.4, 3.1.5, 3.1.6, 2.34.91, 2.34.92, 468 2.13.35, 1.10.2, 1.1.11, 2.34, 1.18.19, 1.17.22, 1.17, 1.16.49, 1.16.43, 1.12.24, 1.12.16, 1.11.16, 1.3, 1.12.23, 4.11.36, 4.11.35, 4.7.86, 4.7.85, 468 2.13.36, 3.12.38, 3.8.15, 1.1.40, 1.1.38, 1.1.36, 1.1.29, 1.1.28, 1.1.27, 1.1.25, 1.1.14, 1.1.7, 1.1.6, 1.1.3, 4.8, 2.14, 1.1, 3.12.15, 2.14.6, 2.14.5, 2.14.4, 2.14.3, 2.14.2, 2.14.1, 2.14.7, 2.14.8, 2.14.9, 2.14.10, 3.12.14, 3.12.13, 3.12.3, 3.12.2, 2.14.24, 2.14.23, 1.6, 2.34.66, 2.34.64, 2.34.63, 2.16, 2.15, 2.14.31, 2.14.32, 3.21, 2.14.30, 2.14.29, 2.14.28, 2.14.27, 2.14.26, 2.14.25, 3.13.22, 3.13.21, 3.13.20, 3.13.19, 3.13.18, 3.13.17, 3.13.16, 3.13.15, 3.7.18, 1.9.7, 1.6.24, 1.5.15, 1.5.1, 1.4.23, 1.3.46, 1.1.18, 1.1.17, 1.1.12, 4.7.13, 4.7.31, 3.12.19, 3.12.33, 1.10.15, 1.10.16, 1.10.17, 1.10.18, 3.7.49, 3.7.50, 3.12.34, 3.12.35, 3.12.36, 3.12.37, 3.17.4, 3.17.9, 3.6.39, 2.22.7a, 1.1.33, 1.5.10, 1.9.17, 2.18.21, 2.34.65, 2.34.62, 2.34.61, 1.20, 1.10.22, 1.19, 1.20.6, 2.15.17, 2.15.18, 2.15.19, 2.15.20, 1.20.5, 4.7, 4.5, 3.15, 3.6 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 183 |
88. Vergil, Aeneis, a b c d\n0 5.599 5.599 5 599\n1 8.254 8.254 8 254\n2 5.597 5.597 5 597\n3 5.596 5.596 5 596\n4 8.258 8.258 8 258\n... ... ... .. ...\n2409 1.148 1.148 1 148\n2410 1.63 1.63 1 63\n2411 "2.12" "2.12" "2 12"\n2412 12.205 12.205 12 205\n2413 8.427 8.427 8 427\n\n[2414 rows x 4 columns] (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 157, 159| 5.599. quo puer ipse modo, secum quo Troïa pubes; | |
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89. Vergil, Eclogues, a b c d\n0 3.84 3.84 3 84\n1 3.85 3.85 3 85\n2 5.28 5.28 5 28\n3 5.27 5.27 5 27\n4 6 6 6 None\n5 6.1 6.1 6 1\n6 6.3 6.3 6 3\n7 6.4 6.4 6 4\n8 6.5 6.5 6 5\n9 6.2 6.2 6 2\n10 6.62 6.62 6 62\n11 "6.5" "6.5" "6 5"\n12 6.63 6.63 6 63\n13 "4" "4" "4" None (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202 | 3.84. not Delia to my dogs is better known.” DAMOETAS |
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90. Vergil, Georgics, 1.14-1.15, 1.146, 1.160, 1.299, 1.506, 2.108, 2.533, 3.4-3.6, 3.16-3.39, 3.56-3.59, 3.209-3.241, 3.555, 4.50, 4.281-4.310, 4.315-4.316, 4.321, 4.460-4.463, 4.515, 4.520-4.527, 4.542, 4.559-4.566 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 368; Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 103; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202; Keith and Myers, Vergil and Elegy (2023) 11, 15, 21, 70, 96, 171, 248, 279, 302, 309, 311, 353, 368; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 194, 237, 239; Van Nuffelen, Orosius and the Rhetoric of History (2012) 59| 1.14. Neptune; et cultor nemorum, cui pinguia Ceae 1.15. ter centum nivei tondent dumeta iuvenci; 1.146. inprobus et duris urgens in rebus egestas. 1.160. Dicendum et, quae sint duris agrestibus arma, 1.299. Nudus ara, sere nudus; hiems ignava colono. 1.506. tam multae scelerum facies; non ullus aratro 2.108. nosse, quot Ionii veniant ad litora fluctus. 2.533. hanc Remus et frater, sic fortis Etruria crevit 3.4. omnia iam volgata: quis aut Eurysthea durum 3.5. aut inlaudati nescit Busiridis aras? 3.6. Cui non dictus Hylas puer et Latonia Delos 3.16. In medio mihi Caesar erit templumque tenebit: 3.17. illi victor ego et Tyrio conspectus in ostro 3.18. centum quadriiugos agitabo ad flumina currus. 3.19. Cuncta mihi Alpheum linquens lucosque Molorchi 3.20. cursibus et crudo decernet Graecia caestu. 3.21. Ipse caput tonsae foliis ornatus olivae 3.22. dona feram. Iam nunc sollemnis ducere pompas 3.23. ad delubra iuvat caesosque videre iuvencos, 3.24. vel scaena ut versis discedat frontibus utque 3.25. purpurea intexti tollant aulaea Britanni. 3.26. In foribus pugnam ex auro solidoque elephanto 3.27. Gangaridum faciam victorisque arma Quirini, 3.28. atque hic undantem bello magnumque fluentem 3.29. Nilum ac navali surgentis aere columnas. 3.30. Addam urbes Asiae domitas pulsumque Niphaten 3.31. fidentemque fuga Parthum versisque sagittis, 3.32. et duo rapta manu diverso ex hoste tropaea 3.33. bisque triumphatas utroque ab litore gentes. 3.34. Stabunt et Parii lapides, spirantia signa, 3.35. Assaraci proles demissaeque ab Iove gentis 3.36. nomina, Trosque parens et Troiae Cynthius auctor. 3.37. Invidia infelix Furias amnemque severum 3.38. Cocyti metuet tortosque Ixionis anguis 3.39. immanemque rotam et non exsuperabile saxum. 3.209. Sed non ulla magis viris industria firmat, 3.210. quam Venerem et caeci stimulos avertere amoris, 3.211. sive boum sive est cui gratior usus equorum. 3.212. Atque ideo tauros procul atque in sola relegant 3.213. pascua post montem oppositum et trans flumina lata, 3.214. aut intus clausos satura ad praesepia servant. 3.215. Carpit enim viris paulatim uritque videndo 3.216. femina nec nemorum patitur meminisse nec herbae 3.217. dulcibus illa quidem inlecebris, et saepe superbos 3.218. cornibus inter se subigit decernere amantis. 3.219. Pascitur in magna Sila formosa iuvenca: 3.220. illi altertes multa vi proelia miscent 3.221. volneribus crebris, lavit ater corpora sanguis, 3.222. versaque in obnixos urguentur cornua vasto 3.223. cum gemitu, reboant silvaeque et longus Olympus 3.224. Nec mos bellantis una stabulare, sed alter 3.225. victus abit longeque ignotis exulat oris, 3.226. multa gemens ignominiam plagasque superbi 3.227. victoris, tum, quos amisit inultus, amores; 3.228. et stabula aspectans regnis excessit avitis. 3.229. Ergo omni cura viris exercet et inter 3.230. dura iacet pernix instrato saxa cubili 3.231. frondibus hirsutis et carice pastus acuta, 3.232. et temptat sese atque irasci in cornua discit 3.233. arboris obnixus trunco ventosque lacessit 3.234. ictibus et sparsa ad pugnam proludit harena. 3.235. Post ubi collectum robur viresque refectae 3.236. signa movet praecepsque oblitum fertur in hostem: 3.237. fluctus uti medio coepit cum albescere ponto 3.238. longius ex altoque sinum trahit, utque volutus 3.239. ad terras immane sonat per saxa neque ipso 3.240. monte minor procumbit, at ima exaestuat unda 3.241. verticibus nigramque alte subiectat harenam. 3.555. arentesque sot ripae collesque supini: 4.50. saxa sot vocisque offensa resultat imago. 4.281. Sed siquem proles subito defecerit omnis, 4.282. nec genus unde novae stirpis revocetur habebit, 4.283. tempus et Arcadii memoranda inventa magistri 4.284. pandere, quoque modo caesis iam saepe iuvencis 4.285. insincerus apes tulerit cruor. Altius omnem 4.286. expediam prima repetens ab origine famam. 4.287. Nam qua Pellaei gens fortunata Canopi 4.288. accolit effuso stagtem flumine Nilum 4.289. et circum pictis vehitur sua rura phaselis, 4.290. quaque pharetratae vicinia Persidis urget, 4.291. et viridem Aegyptum nigra fecundat harena, 4.292. et diversa ruens septem discurrit in ora 4.293. usque coloratis amnis devexus ab Indis 4.294. omnis in hac certam regio iacit arte salutem. 4.295. Exiguus primum atque ipsos contractus in usus 4.296. eligitur locus; hunc angustique imbrice tecti 4.297. parietibusque premunt artis et quattuor addunt, 4.298. quattuor a ventis obliqua luce fenestras. 4.299. Tum vitulus bima curvans iam cornua fronte 4.300. quaeritur; huic geminae nares et spiritus oris 4.301. multa reluctanti obstruitur, plagisque perempto 4.302. tunsa per integram solvuntur viscera pellem. 4.303. Sic positum in clauso linquunt et ramea costis 4.304. subiciunt fragmenta, thymum casiasque recentes. 4.305. Hoc geritur Zephyris primum impellentibus undas, 4.306. ante novis rubeant quam prata coloribus, ante 4.307. garrula quam tignis nidum suspendat hirundo. 4.308. Interea teneris tepefactus in ossibus umor 4.309. aestuat et visenda modis animalia miris, 4.310. trunca pedum primo, mox et stridentia pennis, 4.315. Quis deus hanc, Musae, quis nobis extudit artem? 4.316. Unde nova ingressus hominum experientia cepit? 4.321. “Mater, Cyrene mater, quae gurgitis huius 4.460. At chorus aequalis Dryadum clamore supremos 4.461. implerunt montes; flerunt Rhodopeiae arces 4.462. altaque Pangaea et Rhesi mavortia tellus 4.463. atque Getae atque Hebrus et Actias Orithyia. 4.515. integrat et maestis late loca questibus implet. 4.520. dona querens; spretae Ciconum quo munere matres 4.521. inter sacra deum nocturnique orgia Bacchi 4.522. discerptum latos iuvenem sparsere per agros. 4.523. Tum quoque marmorea caput a cervice revulsum 4.524. gurgite cum medio portans Oeagrius Hebrus 4.525. volveret, Eurydicen vox ipsa et frigida lingua 4.526. “ah miseram Eurydicen!” anima fugiente vocabat: 4.527. “Eurydicen” toto referebant flumine ripae.” 4.542. constitue et sacrum iugulis demitte cruorem, 4.559. Haec super arvorum cultu pecorumque canebam 4.560. et super arboribus, Caesar dum magnus ad altum 4.561. fulminat Euphraten bello victorque volentes 4.562. per populos dat iura viamque adfectat Olympo. 4.563. Illo Vergilium me tempore dulcis alebat 4.564. Parthenope studiis florentem ignobilis oti, 4.565. carmina qui lusi pastorum audaxque iuventa, 4.566. Tityre, te patulae cecini sub tegmine fagi. | 1.14. And Dryad-maids together; your gifts I sing. 1.15. And thou, for whose delight the war-horse first 1.146. Sweat steaming vapour? 1.160. Even this was impious; for the common stock 1.299. And black with scowling storm-clouds, and betwixt 1.506. Nor filthy swine take thought to toss on high 2.108. Are set herein, and—no long time—behold! 2.533. Their stems wax lusty, and have found their strength, 3.4. Which else had charmed the vacant mind with song, 3.5. Are now waxed common. of harsh Eurystheus who 3.6. The story knows not, or that praiseless king 3.16. To mine own country from the Aonian height; 3.17. I, |
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| 91. Horace, Letters, 1.2.23-1.2.25, 1.4.39, 2.1.247 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 20, 137; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70 |
92. Horace, Sermones, 1.1.40, 1.1.61, 1.1.85, 1.1.93, 1.2.40-1.2.43, 1.2.61, 1.2.78, 1.2.111-1.2.112, 1.3.78, 1.3.82, 1.3.119, 1.3.136, 1.4.28, 1.5.40, 1.6.55, 1.6.115, 1.8, 1.8.16, 1.8.44-1.8.50, 1.9.3, 1.9.13, 1.9.48, 1.10.43-1.10.44, 1.10.81-1.10.86, 1.20.81, 2.2.53-2.2.89 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 103, 109, 110, 111; Keith and Myers, Vergil and Elegy (2023) 20, 119; Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 6, 16, 70 | 1.1.61. Still, a good many people misled by foolish desire Say: ‘There’s never enough, you’re only what you own.’ What can one say to that? Let such people be wretched, Since that’s what they wish: like the rich Athenian miser Who used to hold the voice of the crowd in contempt: ‘They hiss at me, that crew, but once I’m home I applaud Myself, as I contemplate all the riches in my chests.’ Tantalus, thirsty, strains towards water that flees his lips – Why do you mock him? Alter a name and the same tale Is told of you: covetously sleeping on money-bags Piled around, forced to protect them like sacred objects, And take pleasure in them as if they were only paintings. Don’t you know the value of money, what end it serves? Buy bread with it, cabbages, a pint of wine: all the rest, Things where denying them us harms our essential nature. Does it give you pleasure to lie awake half dead of fright, Terrified night and day of thieves or fire or slaves who rob You of what you have, and run away? I’d always wish To be poorest of the poor when it comes to such blessings. ‘But,’ you say, ‘when your body’s attacked by a feverish chill Or some other accident’s confined you to your bed, I’d have someone to sit by me, prepare my medicine Call in the doctor to revive me, restore me to kith and kin.’ Oh, but your wife doesn’t want you well, nor your son: all Hate you, your friends and neighbours, girls and boys. Yet you wonder, setting money before all else, That no-one offers you the love you’ve failed to earn! While if you tried to win and keep the love of those kin Nature gave you without any trouble on your part, Your effort would be as wasted as trying to train A donkey to trot to the rein round the Plain of Mars. 1.8. However, they acknowledge themselves so far, that they were the Egyptians, the Chaldeans, and the Phoenicians (for I will not now reckon ourselves among them) that have preserved the memorials of the most ancient and most lasting traditions of mankind; 1.8. When this man had reigned thirteen years, after him reigned another, whose name was Beon, for forty-four years; after him reigned another, called Apachnas, thirty-six years and seven months; after him Apophis reigned sixty-one years, and then Jonias fifty years and one month; 2.2.53. ofellus judges that a mean life is different From a plain one: so it’s foolish for you to avoid One fault and steer towards another. Avidienus To whom the nickname of ‘the Dog’ rightly clings, Eats olives five-years old and cornels from the woods, And won’t decant his wine till it’s soured, you’d detest The smell of his olive oil, yet even on birthdays Or weddings, or other occasions, in a clean toga, He drips it on the salad from a two-pint horn, With his own hands, though he’s free with his old vinegar. What mode should the wise man adopt, which of these two Should he copy? One side the wolf, as they say, the other The dog. Well he’ll be worldly enough not to offend us By meanness, and cultured enough not to be wretched In either way. He’ll neither be cruel to his slaves Like old Albucius, when apportioning their duties, Nor like Naevius thoughtless in offering his guests Greasy water: that’s also a serious mistake. 2.2.70. Now learn the benefits that accompany plain living. First good health. Think how simple fare once suited you If you want to discover how ill-assorted courses Harm a man. As soon as you mix boiled and roast, Or oysters and thrushes, the sweet juice will turn acid, The thick bile will cause stomach-ache. See how pale The diners all seem as they leave the doubtful feast! Bloated with yesterday’s excess the body weighs down The soul, and nails a fragment of divine spirit to earth. But the plain-living man who eats then snatches a nap Quick as a flash, rises refreshed for his appointed tasks. He can still turn to a richer diet, when an annual holiday Comes round, or he wants to fill out his slender frame, Or when advancing age demands greater indulgence: But if severe illness strikes you, or feeble senility, How can you increase those indulgences you take So much for granted while you’re young and healthy? 2.2.89. Our ancestors praised boar eaten when high: not That they lacked a sense of smell, but thinking, perhaps, That though rank it was better kept for a guest arriving Late, than eaten greedily by the host when still fresh. If only time past had reared me among such heroes! You value reputation, that fills human ears more Sweetly than song: but huge dishes of giant turbot Bring huge disgrace and loss: add to that the angry Uncle, the neighbours, your self-disgust, your vain A rope. ‘Oh, it’s fine to criticise Trausius like that,’ You say, ‘but my income’s vast and I’ve more wealth Than a clutch of kings.’ Well then, isn’t there something Better you can spend the surplus on? Why, when you’re Rich, are there any deserving men in need? Why are The ancient temples of the gods in ruins? Why, man Without shame, don’t you offer your dear country a tithe From that vast heap? You alone, is it, trouble won’t touch! O how your enemies will laugh some day! In times of uncertainty who’s more confident? The man Who’s accustomed a fastidious mind and body To excess, or the man content with little, wary of what’s to come, who wisely in peace prepared for war? |
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| 93. Augustus, Res Gestae Divi Augusti, 25.1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •vergil, as author of aeneid Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 154 |
| 94. Hyginus, Fabulae (Genealogiae), 103 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182 |
95. Lucretius Carus, On The Nature of Things, a b c d\n0 4.34 4.34 4 34\n1 1.1 1.1 1 1\n2 5.1286 5.1286 5 1286\n3 "3.1090" "3.1090" "3 1090" (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 200| 4.34. et quibus e rebus cum corpore compta vigeret | |
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96. Horace, Odes, a b c d\n0 3.29 3.29 3 29\n1 1.24.3 1.24.3 1 24\n2 1.23.10 1.23.10 1 23\n3 1.23.9 1.23.9 1 23\n4 3.30 3.30 3 30\n5 2.9 2.9 2 9\n6 1.12.48 1.12.48 1 12\n7 1.12.47 1.12.47 1 12\n8 1.12.46 1.12.46 1 12\n9 1.12.45 1.12.45 1 12\n10 "1.2" "1.2" "1 2"\n11 "3.3.12" "3.3.12" "3 3\n12 "3.3.10" "3.3.10" "3 3\n13 "3.3.9" "3.3.9" "3 3\n14 3.3.8 3.3.8 3 3\n15 3.3.7 3.3.7 3 3\n16 4.2.40 4.2.40 4 2\n17 4.2.39 4.2.39 4 2\n18 4.2.38 4.2.38 4 2\n19 4.2.37 4.2.37 4 2\n20 3.3.1 3.3.1 3 3\n21 3.3.2 3.3.2 3 3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 | 3.29. FORTUNE Maecenas, son of Etruscan kings, a jar of mellow wine, that nobody’s touched, awaits you, at my house, and with rose-petals, and balsam, for your hair, squeezed from the press. Escape from what delays you: don’t always be thinking of moist Tibur, and of Aefula’s sloping fields, and of the towering heights of Telegonus, who killed his father. Forget the fastidiousness of riches, and those efforts to climb to the lofty clouds, stop being so amazed by the smoke, and the wealth, and the noise, of thriving Rome. A change usually pleases the rich: a meal that’s simple beneath a poor man’s humble roof, without the tapestries and purple, smooths the furrows on a wrinkled forehead. Already Cepheus, Andromeda’s bright father, shows his hidden fires, and now Procyonrages, and Leo’s furious stars, as the sun returns with his parching days: Now the shepherd, with his listless flock, searches for the shade, and the stream and the thickets of shaggy Silvanus, the silent banks lack even the breath of a wandering breeze. You’re worrying about state politics, and, anxious about the City, you’re fretting what the Seres, and Bactra, Cyrusonce ruled, and troublesome Don, are plotting. The wise god buries the future’s outcome deep in shadowy night, and smiles at those mortals who are agitated far beyond what’s sensible. Remember, with calmness, reconcile yourself to what is: the rest is carried along like a river, gliding now, peacefully, in mid-stream, and down to the Tuscan Sea, now rolling around polished stones, uprooted trees, the flocks, and homes together, with the echoes from the mountains, and the neighbouring woods, while the wild deluge stirs the peaceful tributaries. He’s happy, he’s his own master, who can say each day: ‘I’ve lived: tomorrow, the Father may fill the heavens with darkening cloud, or fill the sky with radiant sunshine: yet he can’t render whatever is past as null and void, he can never seek to alter, or return and undo, whatever the fleeting moment tosses behind it. Fortune takes delight in her cruel business, determined to play her extravagant games, and she alters her fickle esteem, now kind to me, and, now, to some other. I praise her while she’s here: but if she flutters her swift wings, I resign the gifts she gave, wrap myself in virtue, and woo honest Poverty, even though she’s no dowry. When the masts are groaning in African gales, it’s not for me to ask in wretched prayer, that my Cyprian and Tyrianwares should be saved entire not add new wealth to the greedy sea: and then the light breezes, Pollux, and Castor his brother, carry me safely through the stormy Aegean, all with the aid of my double-oared skiff. |
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| 97. Horace, Carmen Saeculare, 42-44, 41 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 81, 82 |
| 98. Livy, History, 1.7.12-1.7.14, 1.11.5-1.11.9, 1.12, 1.43.10, 1.43.12, 5.24, 5.50-5.55, 7.6.1-7.6.5, 8.12.1, 9.29.9-9.29.11, 21.63.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Walter, Time in Ancient Stories of Origin (2020) 143 |
99. Catullus, Poems, 4.5, 11.14, 11.21-11.24, 11.68-11.71, 61.4-61.5, 61.154-61.155, 61.204-61.205, 62.4-62.5, 62.42, 64.13, 64.123, 64.147-64.148, 64.171-64.174, 64.208, 64.254-64.264, 64.353-64.355 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 65, 68, 69; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224; Keith and Myers, Vergil and Elegy (2023) 70, 262; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 226, 227, 237, 252 | 61.4. To man, 0 Hymenaeus Hymen, 61.5. 0 Hymen Hymenaeus. 61.204. First reckon he that of the twain 62.5. Hymen O Hymenaeus: Hymen here, O Hymenaeus! Damsel 62.42. E'en as a flow'ret born secluded in garden enclosed, 64.13. While the oar-tortured wave with spumy whiteness was blanching, 64.123. Left her that chosen mate with mind unmindful departing? 64.147. Yet no sooner they sate all lewdness and lecherous fancy, 64.148. Nothing remember of words and reck they naught of fore-swearing. 64.171. Jupiter ! Lord of All-might, Oh would in days that are bygone 64.172. Ne'er had Cecropian poops toucht ground at Gnossian foreshore, 64.173. Nor to the unconquered Bull that tribute direful conveying 64.174. Had the false Seaman bound to Cretan island his hawser, 64.208. As to his mind, dismiss'd from breast oblivious all thing 64.254. Who flocking eager to fray did rave with infuriate spirit, 64.255. "Evoe" frenzying loud, with heads at "Evoe" rolling. 64.256. Brandisht some of the maids their thyrsi sheathed of spear-point, 64.257. Some snatcht limbs and joints of sturlings rended to pieces, 64.258. These girt necks and waists with writhing bodies of vipers, 64.259. Those with the gear enwombed in crates dark orgies ordained— 64.260. Orgies that ears profane must vainly lust for o'er hearing— 64.261. Others with palms on high smote hurried strokes on the cymbal, 64.262. Or from the polisht brass woke thin-toned tinkling music, 64.263. While from the many there boomed and blared hoarse blast of the horn-trump, 64.264. And with its horrid skirl loud shrilled the barbarous bag-pipe 64. Pine-trees gendered whilome upon soaring Peliac summit,Swam (as the tale is told) through liquid surges of Neptune,Far as the Phasis-flood and frontier-land Aeetean;,Whenas the youths elect, of Argive vigour the oak-heart,,Longing the Golden Fleece of the Colchis-region to harry,,Dared in a poop swift-paced to span salt seas and their shallows,,Sweeping the deep blue seas with sweeps a-carven of fir-wood.,She, that governing Goddess of citadels crowning the cities,,Builded herself their car fast-flitting with lightest of breezes,,Weaving plants of the pine conjoined in curve of the kelson;,Foremost of all to imbue rude Amphitrite with ship-lore.,Soon as her beak had burst through wind-rackt spaces of ocean,,While the oar-tortured wave with spumy whiteness was blanching,,Surged from the deep abyss and hoar-capped billows the faces,Seaborn, Nereids eyeing the prodigy wonder-smitten.,There too mortal orbs through softened spendours regarded,Ocean-nymphs who exposed bodies denuded of raiment,Bare to the breast upthrust from hoar froth capping the sea-depths.,Then Thetis Peleus fired (men say) a-sudden with love,,Then Thetis nowise spurned to mate and marry with mortal,,Then Thetis' Sire himself her yoke with Peleus sanctioned.,Oh, in those happier days now fondly yearned-for, you heroes,Born; (all hail!) of the gods begotten, and excellent issue,Bred by your mothers, all hail! and placid deal me your favour.,oft with the sound of me, in strains and spells I'll invoke you;,You too by wedding-torch so happily, highly augmented,,Peleus, Thessaly 's ward, in whose favor Jupiter himself,,The Father of the gods, resigned his passions.,You Thetis, fairest of maids Nereian, vouchsafed to marry?,You did Tethys empower to woo and wed with her grandchild;,Nor less Oceanus, with water compassing th' Earth-globe?,But when ended the term, and wisht-for light of the day-tide,Uprose, flocks to the house in concourse mighty, convened,,Thessaly all, with glad assembly the Palace fulfilling:,Presents afore they bring, and joy in faces declare they.,Cieros abides a desert: they quit Phthiotican Tempe,,Homesteads of Crannon-town, eke bulwarkt walls Larissa;,Meeting at Pharsalus , and roof Pharsalian seeking.,None will the fields now till; soft wax all necks the oxen,,Never the humble vine is purged by curve of the rake-tooth,,Never a pruner's hook thins out the shade of the tree-tufts,,Never a bull up-plows broad glebe with bend of the coulter,,Over whose point unuse displays the squalor of rust-stain.,But in the homestead's heart, where'er that opulent palace,Hides a retreat, all shines with splendour of gold and of silver.,Ivory blanches the seats, bright gleam the flagons a-table,,All of the mansion joys in royal riches and grandeur.,But for the Diva's use bestrewn is the genial bedstead,,Hidden in midmost stead, and its polisht framework of Indian,Tusk underlies its cloth empurpled by juice of the dye-shell.,This be a figured cloth with forms of manhood primeval,Showing by marvel-art the gifts and graces of heroes.,Here upon Dia's strand wave-resot, ever-regarding,Theseus borne from sight outside by fleet of the fleetest,,Stands Ariadne with heart full-filled with furies unbated,,Nor can her sense as yet believe she 'spies the espied,,When like one that awakes new roused from slumber deceptive,,Sees she her hapless self lone left on loneliest sandbank:,While as the mindless youth with oars disturbeth the shallows,,Casts to the windy storms what vows he vainly had vowed.,Him through the sedges afar the sad-eyed maiden of Minos,,Likest a Bacchant-girl stone-carven, (O her sorrow!),'Spies, a-tossing the while on sorest billows of love-care.,Now no more on her blood-hued hair fine fillets retains she,,No more now light veil conceals her bosom erst hidden,,Now no more smooth zone contains her milky-hued paplets:,All gear dropping adown from every part of her person,Thrown, lie fronting her feet to the briny wavelets a sea-toy.,But at such now no more of her veil or her fillet a-floating,Had she regard: on you, Theseus! all of her heart-strength,,All of her sprite, her mind, forlorn, were evermore hanging.,Ah, sad soul, by grief and grievance driven beside you,,Sowed Erycina first those brambly cares in thy bosom,,What while issuing fierce with will enstarkened, Theseus,Forth from the bow-bent shore Piraean putting a-seawards,Reacht the Gortynian roofs where dwelt the injurious Monarch.,For 'twas told of yore how forced by pestilence cruel,,Eke as a blood rite due for the Androgeonian murder,,Many a chosen youth and the bloom of damsels unmarried,Food for the Minotaur, Cecropia was wont to befurnish.,Seeing his narrow walls in such wise vexed with evils,,Theseus of freest will for dear-loved Athens his body,offered a victim so that no more to Crete be deported,Lives by Cecropia doomed to burials burying nowise;,Then with a swifty ship and soft breathed breezes a-stirring,,Sought he Minos the Haughty where homed in proudest of Mansions.,Him as with yearning glance forthright espied the royal,Maiden, whom pure chaste couch aspiring delicate odours,Cherisht, in soft embrace of a mother comforted all-whiles,,(E'en as the myrtles begot by the flowing floods of Eurotas,,Or as the tincts distinct brought forth by breath of the springtide),Never the burning lights of her eyes from gazing upon him,Turned she, before fierce flame in all her body conceived she,Down in its deepest depths and burning within her marrow.,Ah, with unmitigate heart exciting wretchedmost furies,,You, Boy sacrosanct! man's grief and gladness commingling,,You too of Golgos Queen and Lady of leafy Idalium ,,Whelm'd you in what manner waves that maiden fantasy-fired,,All for a blond-haired youth suspiring many a singulf!,Whiles how dire was the dread she dreed in languishing heart-strings;,How yet more, ever more, with golden splendour she paled!,Whenas yearning to mate his might with the furious monster,Theseus braved his death or sought the prizes of praises.,Then of her gifts to gods not ingrate, nor profiting naught,,Promise with silent lip, addressed she timidly vowing.,For as an oak that shakes on topmost summit of Taurus,Its boughs, or cone-growing pine from bole bark resin exuding,,Whirlwind of passing might that twists the stems with its storm-blasts,,Uproots, deracinates, forthright its trunk to the farthest,,Prone falls, shattering wide what lies in line of its downfall,—,Thus was that wildling flung by Theseus and vanquisht of body,,Vainly tossing its horns and goring the wind to no purpose.,Thence with abounding praise returned he, guiding his footsteps,,While a fine drawn thread checked steps in wander abounding,,Lest when issuing forth of the winding maze labyrinthine,Baffled become his track by inobservable error.,But for what cause should I, from early subject digressing,,Tell of the daughter who the face of her sire unseeing,,Eke her sister's embrace nor less her mother's endearments,,Who in despair bewept her hapless child that so gladly,Chose before every and each the lively wooing of Theseus?,Or how borne by the ship to the yeasting shore-line of Dia,Came she? or how when bound her eyes in bondage of slumber,Left her that chosen mate with mind unmindful departing?,often (they tell) with heart inflamed by fiery fury,Poured she shrilling of shrieks from deepest depths of her bosom;,Now she would sadly scale the broken faces of mountains,,Whence she might overglance the boundless boiling of billows,,Then she would rush to bestem the salt-plain's quivering wavelet,And from her ankles bare the dainty garment uplifting,,Spoke she these words ('tis said) from sorrow's deepest abysses,,While from her tear-drencht face outburst cold shivering sobs.,"Thus from my patrial shore, O traitor, hurried to exile,,Me on a lonely strand hast left, perfidious Theseus?,Thus wise farest, despite the godhead of Deities spurned,,(Reckless, alas!) to your home convoying perjury-curses?,Naught, then, ever availed that mind of cruelest counsel,Alter? No saving grace in you was evermore ready,,That to have pity on me vouchsafed your pitiless bosom?,Nevertheless not in past time such were the promises wordy,Lavished; nor such hopes to me the hapless were bidden;,But the glad married joys, the longed-for pleasures of wedlock.,All now empty and vain, by breath of the breezes bescattered!,Now, let woman no more trust her to man when he sweareth,,Ne'er let her hope to find or truth or faith in his pleadings,,Who when lustful thought forelooks to somewhat attaining,,Never an oath they fear, shall spare no promise to promise.,Yet no sooner they sate all lewdness and lecherous fancy,,Nothing remember of words and reck they naught of fore-swearing.,Certes, you did I snatch from midmost whirlpool of ruin,Deadly, and held it cheap loss of a brother to suffer,Rather than fail your need (O false!) at hour the supremest.,Therefore my limbs are doomed to be torn of birds, and of ferals,Prey, nor shall upheapt Earth afford a grave to my body.,Say me, what lioness bare you 'neath lone rock of the desert?,What sea spued you conceived from out the spume of his surges!,What manner Syrt, what ravening Scylla, what vasty Charybdis?,you who for sweet life saved such meeds are lief of returning!,If never willed your breast with me to mate you in marriage,,Hating the savage law decreed by primitive parent,,Still of your competence 'twas within your household to home me,,Where I might serve as slave in gladsome service familiar,,Laving your snow-white feet in clearest chrystalline waters,Or with its purpling gear your couch in company strewing.,Yet for what cause should I complain in vain to the winds that unknow me,,(I so beside me with grief!) which ne'er of senses endued,Hear not the words sent forth nor aught avail they to answer?,Now be his course well-nigh engaged in midway of ocean,,Nor any mortal shape appears in barrens of sea-wrack.,Thus at the latest hour with insults over-sufficient,E'en to my plaints fere Fate begrudges ears that would hear me.,Jupiter ! Lord of All-might, Oh would in days that are bygone,Ne'er had Cecropian poops toucht ground at Gnossian foreshore,,Nor to the unconquered Bull that tribute direful conveying,Had the false Seaman bound to Cretan island his hawser,,Nor had yon evil wight, 'neath shape the softest hard purpose,Hiding, enjoyed repose within our mansion beguested!,Whither can wend I now? What hope lends help to the lost one?,Idomenean mounts shall I scale? Ah, parted by whirlpools,Widest, yon truculent main where yields it power of passage?,Aid of my sire can I crave? Whom I willing abandoned,,Treading in tracks of a youth bewrayed with blood of a brother!,Can I console my soul with the helpful love of a helpmate,Who flies me with pliant oars, flies overbounding the sea-depths?,Nay, if this Coast I quit, this lone isle lends me no roof-tree,,Nor aught issue allows begirt by billows of Ocean:,Nowhere is path for flight: none hope shows: all things are silent:,All be a desolate waste: all makes display of destruction.,Yet never close these eyes in latest languor of dying,,Ne'er from my wearied frame go forth slow-ebbing my senses,,Ere from the Gods just doom implore I, treason-betrayed,,And with my breath supreme firm faith of Celestials invoke I.,Therefore, O you who 'venge man's deed with penalties direful,,Eumenides! aye wont to bind with viperous hairlocks,Foreheads,—Oh, deign outspeak fierce wrath from bosom outbreathing,,Hither, Oh hither, speed, and lend you all ear to my grievance,,Which now sad I (alas!) outpour from innermost vitals,Maugre my will, sans help, blind, fired with furious madness.,And, as indeed all spring from veriest core of my bosom,,Suffer you not the cause of grief and woe to evanish;,But with the Will wherewith could Theseus leave me in loneness,,Goddesses! bid that Will lead him, lead his, to destruction.",E'en as she thus poured forth these words from anguish of bosom,,And for this cruel deed, distracted, sued she for vengeance,,Nodded the Ruler of Gods Celestial, matchless of All-might,,When at the gest earth-plain and horrid spaces of ocean,Trembled, and every sphere rockt stars and planets resplendent.,Meanwhile Theseus himself, obscured in blindness of darkness,As to his mind, dismiss'd from breast oblivious all things,Erewhile enjoined and held hereto in memory constant,,Nor for his saddened sire the gladness-signals uphoisting,Heralded safe return within sight of the Erechthean harbour.,For 'twas told of yore, when from walls of the Virginal Deess,Aegeus speeding his son, to the care of breezes committed,,Thus with a last embrace to the youth spoke words of commandment:,"Son! far nearer my heart (you alone) than life of the longest,,Son, I perforce dismiss to doubtful, dangerous chances,,Lately restored to me when eld draws nearest his ending,,Since such fortune in me, and in you such boiling of valour,Tear you away from me so loath, whose eyes in their languor,Never are sated with sight of my son, all-dearest of figures.,Nor will I send you forth with joy that gladdens my bosom,,Nor will I suffer you show boon signs of favouring Fortune,,But from my soul I'll first express an issue of sorrow,,Soiling my hoary hairs with dust and ashes commingled;,Then will I hang stained sails fast-made to the wavering yard-arms,,So shall our mourning thought and burning torture of spirit,Show by the dark sombre-dye of Iberian canvas spread.,But, grant me the grace Who dwells in Sacred Itone,,(And our issue to guard and ward the seats of Erechtheus,Sware She) that if your right is besprent with blood of the Man-Bull,,Then do you so-wise act, and stored in memory's heart-core,Dwell these mandates of me, no time their traces untracing.,Dip, when first shall arise our hills to gladden your eye-glance,,Down from your every mast the ill-omened vestments of mourning,,Then let the twisten ropes upheave the whitest of canvas,,Wherewith splendid shall gleam the tallest spars of the top-mast,,These seeing sans delay with joy exalting my spirit,Well shall I wot boon Time sets you returning before me.",Such were the mandates which stored at first in memory constant,Faded from Theseus' mind like mists, compelled by the whirlwind,,Fleet from aerial crests of mountains hoary with snow-drifts.,But as the sire had sought the citadel's summit for outlook,,Wasting his anxious eyes with tear-floods evermore flowing,,Forthright e'en as he saw the sail-gear darkened with dye-stain,,Headlong himself flung he from the sea-cliff's pinnacled summit,Holding his Theseus lost by doom of pitiless Fortune.,Thus as he came to the home funest, his roof-tree paternal,,Theseus (vaunting the death), what dule to the maiden of Minos,Dealt with unminding mind so dree'd he similar dolour.,She too gazing in grief at the kelson vanishing slowly,,Self-wrapt, manifold cares revolved in spirit perturbed. ON ANOTHER PART OF THE COVERLET,But from the further side came flitting bright-faced Iacchus,Girded by Satyr-crew and Nysa-reared Sileni,Burning with love unto thee (Ariadne!) and greeting thy presence.,Who flocking eager to fray did rave with infuriate spirit,,"Evoe" frenzying loud, with heads at "Evoe" rolling.,Brandisht some of the maids their thyrsi sheathed of spear-point,,Some snatcht limbs and joints of sturlings rended to pieces,,These girt necks and waists with writhing bodies of vipers,,Those with the gear enwombed in crates dark orgies ordained—,Orgies that ears profane must vainly lust for o'er hearing—,Others with palms on high smote hurried strokes on the cymbal,,Or from the polisht brass woke thin-toned tinkling music,,While from the many there boomed and blared hoarse blast of the horn-trump,,And with its horrid skirl loud shrilled the barbarous bag-pipe,Showing such varied forms, that richly-decorated couch-cloth,Folded in strait embrace the bedding drapery-veiled.,This when the Thessalan youths had eyed with eager inspection,Fulfilled, place they began to provide for venerate Godheads,,Even as Zephyrus' breath, seas couching placid at dawn-tide,,Roughens, then stings and spurs the wavelets slantingly fretted—,Rising Aurora the while 'neath Sol the wanderer's threshold—,Tardy at first they flow by the clement breathing of breezes,Urged, and echo the shores with soft-toned ripples of laughter,,But as the winds wax high so waves wax higher and higher,,Flashing and floating afar to outswim morn's purpurine splendours,—,So did the crowd fare forth, the royal vestibule leaving,,And to their house each wight with vaguing paces departed.,After their wending, the first, foremost from Pelion 's summit,,Chiron came to the front with woodland presents surcharged:,Whatso of blooms and flowers bring forth Thessalian uplands,Mighty with mountain crests, whate'er of riverine lea flowers,Reareth Favonius' air, bud-breeding, tepidly breathing,,All in his hands brought he, unseparate in woven garlands,,Whereat laughed the house as soothed by pleasure of perfume.,Presently Péneus appears, deserting verdurous Tempe —,Tempe girt by her belts of greenwood ever impending,,Left for the Mamonides with frequent dances to worship—,Nor is he empty of hand, for bears he tallest of beeches,Deracinate, and bays with straight boles lofty and stately,,Not without nodding plane-tree nor less the flexible sister,Fire-slain Phaëton left, and not without cypresses airy.,These in a line wide-broke set he, the Mansion surrounding,,So by the soft leaves screened, the porch might flourish in verdure.,Follows hard on his track with active spirit Prometheus,,Bearing extenuate sign of penalties suffer'd in by-gones.,Paid erewhiles what time fast-bound as to every member,,Hung he in carkanet slung from the Scythian rocktor.,Last did the Father of Gods with his sacred spouse and his offspring,,Proud from the Heavens proceed, thee leaving (Phoebus) in loneness,,Lone wi' thy sister twin who haunteth mountains of Idrus:,For that the Virgin spurned as thou the person of Peleus,,Nor Thetis' nuptial torch would greet by act of her presence.,When they had leaned their limbs upon snowy benches reposing,,Tables largely arranged with various viands were garnisht.,But, ere opened the feast, with infirm gesture their semblance,Shaking, the Parcae fell to chaunting veridique verses.,Robed were their tremulous frames all o'er in muffle of garments,Bright-white, purple of hem enfolding heels in its edges;,Snowy the fillets that bound heads aged by many a year-tide,,And, as their wont aye was, their hands plied labour unceasing.,Each in her left upheld with soft fleece clothed a distaff,,Then did the right that drew forth thread with upturn of fingers,Gently fashion the yarn which deftly twisted by thumb-ball,Speeded the spindle poised by thread-whorl perfect of polish;,Thus as the work was wrought, the lengths were trimmed wi' the fore-teeth,,While to their thin, dry lips stuck wool-flecks severed by biting,,Which at the first outstood from yarn-hanks evenly fine-drawn.,Still at their feet in front soft fleece-flecks white as the snow-flake,Lay in the trusty guard of wickers woven in withies.,Always a-carding the wool, with clear-toned voices resounding,Told they such lots as these in song divinely directed,,Chaunts which none after-time shall 'stablish falsehood-convicted. 1.,O who by virtues great all highmost honours enhancest,,Guard of Emáthia-land, most famous made by thine offspring,,Take what the Sisters deign this gladsome day to disclose thee,,Oracles soothfast told,—And ye, by Destiny followed,,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 2.,Soon to thy sight shall rise, their fond hopes bringing to bridegrooms,,Hesperus : soon shall come thy spouse with planet auspicious,,Who shall thy mind enbathe with a love that softens the spirit,,And as thyself shall prepare for sinking in languorous slumber,,Under thy neck robust, soft arms dispreading as pillow.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 3.,Never a house like this such loves as these hath united,,Never did love conjoin by such-like covet lovers,,As th'according tie Thetis deigned in concert wi' Peleus.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 4.,Born of yon twain shall come Achilles guiltless of fear-sense,,Known by his forceful breast and ne'er by back to the foeman,,Who shall at times full oft in doubtful contest of race-course,Conquer the fleet-foot doe with slot-tracks smoking and burning.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 5.,None shall with him compare, howe'er war-doughty a hero,,Whenas the Phrygian rills flow deep with bloodshed of Teucer,,And beleaguering the walls of Troy with longest of warfare,He shall the works lay low, third heir of Pelops the perjured.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 6.,His be the derring-do and deeds of valour egregious,,often mothers shall own at funeral-rites of their children,,What time their hoary hairs from head in ashes are loosened,,And wi' their hands infirm thay smite their bosoms loose duggèd.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 7.,For as the toiling hind bestrewing denseness of corn-stalks,Under the broiling sun mows grain-fields yellow to harvest,,So shall his baneful brand strew earth with corpses of Troy-born.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 8.,Aye to his valorous worth attest shall wave of Scamander,Which unto Hellè-Sea fast flowing ever dischargeth,,Straiter whose course shall grow by up-heaped barrage of corpses,,While in his depths runs warm his stream with slaughter commingled.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 9.,Witness in fine shall be the victim rendered to death-stroke,,Whenas the earthern tomb on lofty tumulus builded,Shall of the stricken maid receive limbs white as the snow-flake.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 10.,For when at last shall Fors to weary Achaians her fiat,Deal, of Dardanus-town to burst Neptunian fetters,,Then shall the high-reared tomb stand bathed with Polyxena's life-blood,,Who, as the victim doomed to fall by the double-edged falchion,,Forward wi' hams relaxt shall smite a body beheaded.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 11.,Wherefore arise, ye pair, conjoin loves ardently longed-for,,Now doth the groom receive with happiest omen his goddess,,Now let the bride at length to her yearning spouse be delivered.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles. 12.,Neither the nurse who comes at dawn to visit her nursling,E'er shall avail her neck to begird with yesterday's ribband.,[Speed ye, the well-spun woof out-drawing, speed ye, 0 spindles.],Nor shall the mother's soul for ill-matcht daughter a-grieving,Lose by a parted couch all hopes of favourite grandsons.,Speed ye, the well-spun woof out-drawing, speed ye, 0 Spindles.,Thus in the bygone day Peleus' fate foretelling,Chaunted from breasts divine prophetic verse the Parcae.,For that the pure chaste homes of heroes to visit in person,oft-tide the Gods, and themselves to display where mortals were gathered,,Wont were the Heavenlies while none human piety spurned.,often the Deities' Sire, in fulgent temple a-dwelling,,Whenas in festal days received he his annual worship,,Looked upon hundreds of bulls felled prone on pavement before him.,Full oft Liber who roamed from topmost peak of Parnassus,Hunted his howling host, his Thyiads with tresses dishevelled.,Then with contending troops from all their city outflocking,Gladly the Delphians hailed their God with smoking of altars.,often in death-full war and bravest of battle, or Mavors,Or rapid Triton's Queen or eke the Virgin Rhamnusian,,Bevies of weaponed men exhorting, proved their presence.,But from the time when earth was stained with unspeakable scandals,And forth fro' greeding breasts of all men justice departed,,Then did the brother drench his hands in brotherly bloodshed,,Stinted the son in heart to mourn decease of his parents,,Longèd the sire to sight his first-born's funeral convoy,So more freely the flower of step-dame-maiden to rifle;,After that impious Queen her guiltless son underlying,,Impious, the household gods with crime ne'er dreading to sully—,All things fair and nefand being mixt in fury of evil,Turned from ourselves avert the great goodwill of the Godheads.,Wherefor they nowise deign our human assemblies to visit,,Nor do they suffer themselves be met in light of the day-tide. |
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| 100. Tibullus, Elegies, 1.3, 1.3.23-1.3.26, 1.3.35-1.3.50, 1.3.55-1.3.56, 1.5.3, 1.8.56-1.8.66, 1.10.11, 1.10.33-1.10.38, 1.10.55-1.10.66, 2.1, 2.3, 2.4.11, 2.5, 2.5.23-2.5.28, 2.5.91-2.5.92, 2.5.109, 2.6.8, 3.2.28, 3.3.13-3.3.18, 3.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •vergil, aeneid •vergil, amata in aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 149; Keith and Myers, Vergil and Elegy (2023) 72, 76, 137, 194, 231, 260, 295; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 268 |
| 101. Persius, Saturae, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 16 |
| 102. Juvenal, Satires, 3.66 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •hypsipyle, vergils aeneid and •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, servius commentary on Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251 |
| 103. Persius, Satires, 1.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 16 |
104. Lucan, Pharsalia, a b c d\n0 8.698 8.698 8 698\n1 8.674 8.674 8 674\n2 8.722 8.722 8 722\n3 4.706 4.706 4 706\n4 4.707 4.707 4 707\n.. ... ... .. ...\n57 1.3 1.3 1 3\n58 1.4 1.4 1 4\n59 1.5 1.5 1 5\n60 1.6 1.6 1 6\n61 "5.96" "5.96" "5 96"\n\n[62 rows x 4 columns] (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 152 | 8.698. Kneel to the king he made. As Magnus passed, A Roman soldier from the Pharian boat, Septimius, salutes him. Gods of heaven! There stood he, minion to a barbarous king, Nor bearing still the javelin of Rome; But vile in all his arms; giant in form Fierce, brutal, thirsting as a beast may thirst For carnage. Didst thou, Fortune, for the sake of nations, spare to dread Pharsalus field This savage monster's blows? Or dost thou place |
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| 105. Petronius Arbiter, Satyricon, 111.12, 112.2, 140.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 216; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181 |
106. Martial, Epigrams, 1.2.7, 1.117.13, 2.1, 4.10, 4.72.2, 5.61, 5.75, 6.2, 6.4, 6.7, 6.22, 6.45, 6.91, 11.3, 11.48, 11.50, 12.2, 12.5, 13.3.4, 14.186 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224, 275; Keith and Myers, Vergil and Elegy (2023) 295, 314, 368 | 5.75. TO QUINTUS: Laelia, who has become your wife, Quintus, in compliance with the law, you may fairly call your lawful wife. 6.2. TO DOMITIAN: It used to be a common sport to violate the sacred rites of marriage; a common sport to mutilate innocent males. You now forbid both, Caesar, and promote future generations, whom you desire to be born without illegitimacy. Henceforth, under your rule, there will be no such thing as a eunuch or an adulterer; while before, oh sad state of morals! the two were combined in one. 6.4. TO DOMITIAN: Most mighty censor, prince of princes, although Rome is already indebted to you for so many triumphs, so many temples, new or rebuilt, so many spectacles, so many gods, so many cities, she owes you a still greater debt in owing to you her chastity. 6.7. TO FAUSTINUS: From the time when the Julian law, Faustinus, was revived, and modesty was ordered to enter Roman homes, it is now either less, or certainly not more, than the thirtieth day, and Telesilla is already marrying her tenth husband. She who marries so often cannot be said to marry at all; she is an adulteress under cover of the law. An avowed prostitute offends me less. 6.22. TO PROCULINA: When, Proculina, you marry your paramour, and, in order that the Julian law may not touch you, make him your husband who was recently your gallant, it is not a marriage, Proculina, but a confession. 11.3. ON HIS OWN WRITINGS: It is not the idle people of the city only that delight in my Muse, nor is it alone to listless ears that these verses are addressed, but my book is thumbed amid Getic frosts, near martial standards, by the stern centurion; and even Britain is said to sing my verses. Yet of what advantage is it to me? My purse benefits nothing by my reputation. What immortal pages could I not have written and what wars could I not have sung to the Pierian trumpet, if, when the kind deities gave a second Augustus to the earth, they had likewise given to you, O Rome, a second Maecenas. 11.48. ON SILIUS ITALICUS: Silius, who possesses the lands that once belonged to the eloquent Cicero, celebrates funeral obsequies at the tomb of the great Virgil. There is no one that either Virgil or Cicero would have preferred for his heir, or as guardian of his tomb and lands. 12.2. TO HIS BOOK: You, my verses, who but a short time since were taking your way to the shores of Pyrge, take your way along the Via Sacra: it is no longer dusty. 12.5. TO NERVA, ON THE ABBREVIATION OF HIS BOOKS: My tenth and eleventh books were too much extended; the present is in smaller compass. Let the larger books be read by those who have leisure, and to whom you have granted undisturbed tranquillity of existence: do you, Caesar, read this shorter one; perhaps you will also read the others. 14.186. VIRGIL ON PARCHMENT, WITH PORTRAIT: How small a quantity of parchment holds the great Maro. His portrait ornaments the first page. |
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107. Martial, Epigrams, 1.2.7, 1.117.13, 2.1, 4.10, 4.72.2, 5.61, 5.75, 6.2, 6.4, 6.7, 6.22, 6.45, 6.91, 11.3, 11.48, 11.50, 12.2, 12.5, 13.3.4, 14.186 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224, 275; Keith and Myers, Vergil and Elegy (2023) 295, 314, 368 | 5.75. TO QUINTUS: Laelia, who has become your wife, Quintus, in compliance with the law, you may fairly call your lawful wife. 6.2. TO DOMITIAN: It used to be a common sport to violate the sacred rites of marriage; a common sport to mutilate innocent males. You now forbid both, Caesar, and promote future generations, whom you desire to be born without illegitimacy. Henceforth, under your rule, there will be no such thing as a eunuch or an adulterer; while before, oh sad state of morals! the two were combined in one. 6.4. TO DOMITIAN: Most mighty censor, prince of princes, although Rome is already indebted to you for so many triumphs, so many temples, new or rebuilt, so many spectacles, so many gods, so many cities, she owes you a still greater debt in owing to you her chastity. 6.7. TO FAUSTINUS: From the time when the Julian law, Faustinus, was revived, and modesty was ordered to enter Roman homes, it is now either less, or certainly not more, than the thirtieth day, and Telesilla is already marrying her tenth husband. She who marries so often cannot be said to marry at all; she is an adulteress under cover of the law. An avowed prostitute offends me less. 6.22. TO PROCULINA: When, Proculina, you marry your paramour, and, in order that the Julian law may not touch you, make him your husband who was recently your gallant, it is not a marriage, Proculina, but a confession. 11.3. ON HIS OWN WRITINGS: It is not the idle people of the city only that delight in my Muse, nor is it alone to listless ears that these verses are addressed, but my book is thumbed amid Getic frosts, near martial standards, by the stern centurion; and even Britain is said to sing my verses. Yet of what advantage is it to me? My purse benefits nothing by my reputation. What immortal pages could I not have written and what wars could I not have sung to the Pierian trumpet, if, when the kind deities gave a second Augustus to the earth, they had likewise given to you, O Rome, a second Maecenas. 11.48. ON SILIUS ITALICUS: Silius, who possesses the lands that once belonged to the eloquent Cicero, celebrates funeral obsequies at the tomb of the great Virgil. There is no one that either Virgil or Cicero would have preferred for his heir, or as guardian of his tomb and lands. 12.2. TO HIS BOOK: You, my verses, who but a short time since were taking your way to the shores of Pyrge, take your way along the Via Sacra: it is no longer dusty. 12.5. TO NERVA, ON THE ABBREVIATION OF HIS BOOKS: My tenth and eleventh books were too much extended; the present is in smaller compass. Let the larger books be read by those who have leisure, and to whom you have granted undisturbed tranquillity of existence: do you, Caesar, read this shorter one; perhaps you will also read the others. 14.186. VIRGIL ON PARCHMENT, WITH PORTRAIT: How small a quantity of parchment holds the great Maro. His portrait ornaments the first page. |
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108. New Testament, Apocalypse, 11.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56| 11.15. Καὶ ὁ ἕβδομος ἄγγελος ἐσάλπισεν· καὶ ἐγένοντο φωναὶ μεγάλαι ἐν τῷ οὐρανῷ, λέγοντες Ἐγένετο ἡ βασιλεία τοῦ κόσμου τοῦ κυρίου ἡμῶν καὶ τοῦ χριστοῦ αὐτοῦ, καὶ βασιλεύσει εἰς τοὺς αἰῶνας τῶν αἰώνων. | 11.15. The seventh angel sounded, and great voices in heaven followed, saying, "The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!" |
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109. New Testament, Romans, 14.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 373| 14.1. Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. | 14.1. Now receive one who is weak in faith, but not for disputes over opinions. |
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110. New Testament, John, 1.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 373| 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. | 1.2. The same was in the beginning with God. |
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| 111. Petronius Arbiter, Satyricon, 16.2, 16.4, 17.2-17.8, 19.2, 111.12, 112.2, 140.12-140.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 216; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 67, 69, 70, 233 |
112. New Testament, Matthew, 7.1-7.2, 24.31 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aeneid (vergil), agriculture, economic rules of •vergil, aeneid Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 311; Van Nuffelen, Orosius and the Rhetoric of History (2012) 56| 7.1. Μὴ κρίνετε, ἵνα μὴ κριθῆτε· 7.2. ἐν ᾧ γὰρ κρίματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν. 24.31. καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὺτῶν. | 7.1. "Don't judge, so that you won't be judged. 7.2. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. |
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113. Quintilian, Institutes of Oratory, 4.2.31-4.2.32, 4.2.64, 8.3.67-8.3.69, 8.4.10-8.4.12, 8.4.27, 9.2.36, 10.1.31, 10.1.93 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid •aeneid (vergil) •vergil (p. vergilius maro), aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 8; Galinsky, Memory in Ancient Rome and Early Christianity (2016) 5; Keith and Myers, Vergil and Elegy (2023) 331; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11, 42, 46, 100, 102 | 4.2.31. I will now proceed to the method to be adopted in making our statement of facts. The statement of facts consists in the persuasive exposition of that which either has been done, or is supposed to have been done, or, to quote the definition given by Apollodorus, is a speech instructing the audience as to the nature of the case in dispute. Most writers, more especially those of the Isocratean school, hold that it should be lucid, brief and plausible (for it is of no importance if we substitute clear for lucid, or credible or probable for plausible). 4.2.64. And I will not conceal the fact that Cicero himself holds that more qualities are required. For in addition to demanding that it should be plain, brief and credible, he would have it clear, characteristic and worthy of the occasion. But everything in a speech should be characteristic and worthy of the occasion as far as possible. Palpability, as far as I understand the term, is no doubt a great virtue, when a truth requires not merely to be told, but to some extent obtruded, still it may be included under lucidity. Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure truth. 8.3.67. What more would any man have seen who had actually entered the room? So, too, we may move our hearers to tears by the picture of a captured town. For the mere statement that the town was stormed, while no doubt it embraces all that such a calamity involves, has all the curtness of a dispatch, and fails to penetrate to the emotions of the hearer. 8.3.68. But if we expand all that the one word "stormed" includes, we shall see the flames pouring from house and temple, and hear the crash of falling roofs and one confused clamour blent of many cries: we shall behold some in doubt whither to fly, others clinging to their nearest and dearest in one last embrace, while the wailing of women and children and the laments of old men that the cruelty of fate should have spared them to see that day will strike upon our ears. 8.3.69. Then will come the pillage of treasure sacred and profane, the hurrying to and fro of the plunderers as they carry off their booty or return to seek for more, the prisoners driven each before his own inhuman captor, the mother struggling to keep her child, and the victors fighting over the richest of the spoil. For though, as I have already said, the sack of a city includes all these things, it is less effective to tell the whole news at once than to recount it detail by detail. 8.4.10. "If this had befallen you at the dinner-table in the midst of your amazing potations, who would not have thought it unseemly? But it occurred at an assembly of the Roman people." Or take this passage from the speech against Catiline: "In truth, if my slaves feared me as all your fellow-citizens fear you, I should think it wise to leave my house." 8.4.11. At times, again, we may advance a parallel to make something which we desire to exaggerate seem greater than ever, as Cicero does in the pro Cluentio, where, after telling a story of a woman of Miletus who took a bribe from the reversionary heirs to prevent the birt of her expected child, he cries, "How much greater is the punishment deserved by Oppianicus for the same offence! For that woman, by doing violence to her own body did but torture herself, whereas he procured the same result by applying violence and torture to the body of another." 8.4.12. I would not, however, have anyone think that this method is identical with that used in argument, where the greater is inferred from the less, although there is a certain resemblance between the two. For in the latter case we are aiming at proof, in the former at amplification; for example, in the passage just cited about Oppianicus, the object of the comparison is not to show that his action was a crime, but that it was even worse than another crime. There is, however, a certain affinity between the two methods, and I will therefore repeat a passage which I quoted there, although my present purpose is different. 9.2.36. Again, we often personify the abstract, as Virgil does with Fame, or as Xenophon records that Prodicus did with Virtue and Pleasure, or as Ennius does when, in one of his satires, he represents Life and Death contending with one another. We may also introduce some imaginary person without identifying him, as we do in the phrases, "At this point some one will interpose," or, "Some one will say." |
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| 114. Valerius Flaccus Gaius, Argonautica, 1.722-1.728, 1.865-1.874, 2.1-2.427, 3.161-3.162, 3.166, 3.578, 3.581-3.582, 3.584-3.588, 3.592, 4.88, 4.223, 4.233-4.234, 4.391-4.393, 4.757-4.769, 4.866, 5.407-5.409, 7.210-7.291, 8.239-8.240 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 137, 278; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 175, 176, 177, 178, 181, 183, 185; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 147, 148, 149, 151, 152, 154, 155, 159, 233, 248, 249, 250, 251, 252 |
115. Pliny The Elder, Natural History, 3.101, 7.115, 11.15, 16.3-16.4, 18.5.22, 34.48, 35.9.35, 35.94 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, as author of aeneid •vergil, aeneid •relationship with caesar’s forum, and vergil’s aeneid •hypsipyle, vergils aeneid and •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, servius commentary on Found in books: Gruen, Rethinking the Other in Antiquity (2011) 129; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182; Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 154; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 253 | 34.48. When copper vessels are coated with stagnum the contents have a more agreeable taste and the formation of destructive verdigris is prevented, and, what is remarkable, the weight is not increased. Also, as we have said, it used to be employed at Brindisi as a material for making mirrors which were very celebrated, until even servant-maids began to use silver ones. At the present day a counterfeit stagnum is made by adding one part of white copper to two parts of white lead; and it is also made in another way by mixing together equal weights of white and black lead: the latter compound some people now call 'silver mixture.' The same people also give the name of tertiary to a compound containing two portions of black lead and one of white; its price is 20 denarii a pound. It is used for soldering pipes. More dishonest makers add to tertiary an equal amount of white lead and call it 'silver mixture,' and use it melted for plating by immersion any articles they wish. They put the price of this last at 70 denarii for 1 lb: the price of pure white lead without alloy is 80 denarii, and of black lead 7 denarii., The substance of white lead has more dryness, whereas that of black lead is entirely moist. Consequently white lead cannot be used for anything without an admixture of another metal, nor can it be employed for soldering silver, because the silver melts before the white lead. And it is asserted that if a smaller quantity of black lead than is necessary is mixed with the white, it corrodes the silver. A method discovered in the Gallic provinces is to plate bronze articles with white lead so as to make them almost indistinguishable from silver; articles thus treated are called 'incoctilia.' Later they also proceeded in the town Alesia to plate with silver in a similar manner, particularly ornaments for horses and pack animals and yokes of oxen; the distinction of developing this method belongs to Bordeaux. Then they proceeded to decorate two-wheeled war-chariots, chaises and four-wheeled carriages in a similar manner, a luxurious practice that has now got to using not only silver but even gold statuettes, and it is now called good taste to subject to wear and tear on carriages ornaments that it was once thought extravagant to see on a goblet!, It is a test of white lead when melted and poured on papyrus to seem to have burst the paper by its weight and not by its heat. India possesses neither copper nor lead, and procures them in exchange for her precious stones and pearls. |
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| 116. Artemidorus, Oneirocritica, 4.22 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •dreams (in greek and latin literature), vergil, aeneid Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 27 |
| 117. Calpurnius Siculus, Eclogae, 2.52, 2.56-2.57, 2.71, 2.75-2.91, 3.10-3.12, 3.33 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 240, 248 |
| 118. Valerius Maximus, Memorable Deeds And Sayings, 2.6.8, 7.4.4, 7.5.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid •vergil, and the aeneid Found in books: Gruen, Rethinking the Other in Antiquity (2011) 136; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 262 |
119. Suetonius, Nero, 54 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202 | 54. Towards the end of his life, in fact, he had publicly vowed that if he retained his power, he would at the games in celebration of his victory give a performance on the water-organ, the flute, and the bagpipes, and that on the last day he would appear as an actor and dance "Vergil's Turnus." Some even assert that he put the actor Paris to death as a dangerous rival. |
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120. Suetonius, De Grammaticis, 16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 149 | 16. Quintus Caecilius Epirota, born at Tusculum, was a freedman of Atticus, a Roman knight, the correspondent of Cicero. While he was teaching his patron's daughter, who was the wife of Marcus Agrippa, he was suspected of improper conduct towards her and dismissed; whereupon he attached himself to Cornelius Gallus and lived with him on most intimate terms, a fact which Augustus made one of his heaviest charges against Gallus himself. After the conviction and death of Gallus he opened a school, but took few pupils and only grown up young men, admitting none under age, except those to whose fathers he was unable to refuse that favour. He is said to have been the first to hold extempore discussions in Latin, and the first to begin the practice of reading Vergil and other recent poets, a fact also alluded to by Domitius Marsus in the verse: "Epirota, fond nurse of fledgling bards." |
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121. Plutarch, Mark Antony, 54.2-54.3, 54.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 204| 54.2. ταῦτα δὲ λέγουσα μᾶλλον ἐβεβαίου δι’ ἔργων. καὶ γὰρ ᾤκει τὴν οἰκίαν, ὥσπερ αὐτοῦ παρόντος ἐκείνου, καὶ τῶν τέκνων οὐ μόνον τῶν ἐξ ἑαυτῆς, ἀλλὰ καὶ τῶν ἐκ Φουλβίας γεγονότων, καλῶς καὶ μεγαλοπρεπῶς ἐπεμελεῖτο· καὶ τοὺς πεμπομένους ἐπὶ ἀρχάς τινας ἢ πράγματα τῶν Ἀντωνίου φίλων ὑποδεχομένη συνέπραττεν ὧν παρὰ Καίσαρος δεηθεῖεν. ἄκουσα δὲ ἔβλαπτε διὰ τούτων Ἀντώνιον· ἐμισεῖτο γὰρ ἀδικῶν γυναῖκα τοιαύτην. 54.3. ἐμισήθη δὲ καὶ διὰ τὴν διανέμησιν ἣν ἐποιήσατο τοῖς τέκνοις ἐν Ἀλεξανδρείᾳ, τραγικὴν καὶ ὑπερήφανον καὶ μισορρώμαιον φανεῖσαν. ἐμπλήσας γὰρ ὄχλου τὸ γυμνάσιον καὶ θέμενος ἐπὶ βήματος ἀργυροῦ δύο θρόνους χρυσοῦς, τὸν μὲν ἑαυτῷ, τὸν δὲ Κλεοπάτρᾳ, καὶ τοῖς παισὶν ἑτέρους ταπεινοτέρους, | 54.2. 54.3. |
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| 122. Appian, The Punic Wars, 53, 62, 64, 63 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Gruen, Rethinking the Other in Antiquity (2011) 136 |
| 123. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 4.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 646 |
| 124. Tacitus, Agricola, 4.2-4.3, 21.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •relationship with caesar’s forum, and vergil’s aeneid Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 257 |
125. Suetonius, Augustus, 32.1-32.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 106 | 32.1. Many pernicious practices militating against public security had survived as a result of the lawless habits of the civil wars, or had even arisen in time of peace. Gangs of footpads openly went about with swords by their sides, ostensibly to protect themselves, and travellers in the country, freemen and slaves alike, were seized and kept in confinement in the workhouses of the land owners; numerous leagues, too, were formed for the commission of crimes of every kind, assuming the title of some new guild. Therefore to put a stop to brigandage, he stationed guards of soldiers wherever it seemed advisable, inspected the workhouses, and disbanded all guilds, except such as were of long standing and formed for legitimate purposes. |
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126. Suetonius, Claudius, 21.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •relationship with caesar’s forum, and vergil’s aeneid Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 257 | 21.6. He gave representations in the Campus Martius of the storming and sacking of a town in the manner of real warfare, as well as of the surrender of the kings of the Britons, and presided clad in a general's cloak. Even when he was on the point of letting out the water from Lake Fucinus he gave a sham sea-fight first. But when the combatants cried out: "Hail, emperor, they who are about to die salute thee," he replied, "Or not," and after that all of them refused to fight, maintaining that they had been pardoned. Upon this he hesitated for some time about destroying them all with fire and sword, but at last leaping from his throne and running along the edge of the lake with his ridiculous tottering gait, he induced them to fight, partly by threats and partly by promises. At this performance a Sicilian and a Rhodian fleet engaged, each numbering twelve triremes, and the signal was sounded on a horn by a silver Triton, which was raised from the middle of the lake by a mechanical device. |
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127. Statius, Siluae, 1.2, 1.2.35, 1.2.36, 1.2.37, 1.2.40, 1.2.137, 1.2.138, 1.2.139, 1.2.140, 1.2.180, 1.2.181, 1.2.201, 1.2.203, 1.2.204, 1.2.205, 1.2.206, 1.2.207, 1.2.208, 2.2.8, 3.1.33, 3.3.211, 3.3.212, 4.2.48, 4.7.2, 5.443, 10.352, 10.353, 1 prae 1-5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 137, 151, 279, 283, 286, 295, 368; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 261 | 1.2.140. and in turn has melted to her lover.” So Venus said and rose, fair as a star, and crossed her proud threshold, and called to her yoke her Amyclaean swans. Love harnessed them and sat him on the jewelled pole, and drove his mother rejoicing through the clouds. Full soon they descried the Trojan towers of Tiber. A lordly mansion opened its glistening halls, and gladly the swans perched dapping on the gleaming threshold. The home was worthy of a goddess, fair as the stars they had left. Marble of Libya and of Phrygia was there and the hard green stone of Laconia; there was patterned onyx and blocks that matched |
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128. Statius, Achilleis, 1.285, 1.290-1.2300 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid, statius achilleid and Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 208, 211, 216 | 1.338. They go forward, and Thetis unsparingly plies her counsels and persuasive words: “Thus then, my son, must thou manage thy gait, thus thy features and thy hands, and imitate thy comrades and counterfeit their ways, lest the king suspect thee and admit thee not to the women’s chambers, and the crafty cunning of our enterprise be lost.” So speaking she delays not to put correcting touches to his attire. Thus when Hecate returns wearied to her sire and brother from Therapnae, haunt of maidens, her mother bears her company as she goes, and with her own hand covers her shoulders and bared arms, herself arranges the bow and quiver, and pulls down the girt-up robe, and is proud to trim the disordered tresses. 1.397. Meanwhile avenging Europe, inflamed by war’s sweet frenzy and the monarchs’ complaining entreaties, excites her righteous ire; more earnestly pleads that son of Atreus whose spouse abides at home, and by his telling makes the Ilian crime more grievous: how without aid of Mars or force of arms the daughter of heaven and child of mighty Sparta was taken, and justice, good faith and the gods spurned by one deed of rapine. Is this then Phrygian honour? Is this the intercourse of land with land? What awaits the common folk, when wrong so deadly attacks the foremost chieftains? All races, all ages flock together: nor are they only aroused whom the Isthmian barrier with its rampart fronting on two seas encloses and Malea’s wave-resounding promontory, but where afar the strait of Phrixus sunders Europe and Asia; and the peoples that fringe Abydos’ shore, bound fast by the waters of the upper sea. 1.413. The war-fever rises high, thrilling the agitated cities. Temese tames her bronze, the Euboean coast shakes with its dockyards, Mycenae echoes with innumerable forges, Pisa makes new chariots, Nemea gives the skins of wild beasts, Cirrha vies in packing tight the arrow-bearing quivers, Lerna in covering heavey shields with the hides of slaughtered bullocks. Aetolia and fierce Acaria send infantry to war, Argos collects her squadrons, the pasture-lands of rich Arcadia are emptied, Epiros bridles her swift-footed nurslings, ye shades of Phocis and Aonia grow scant by reason of the javelins, Pylos and Messene strain their fortress-engines. No land but bears its burden; ancestral weapons long renounced are torn from lofty portals, gifts to the gods melt in the flame; gold reft from divine keeping Mars turns to fiercer use. Nowhere are the shady haunts of old: Othrys is lesser grown, lofty Taygetus sinks low, the shorn hills see the light of day. Now the whole forest is afloat: oaks are hewn to make a fleet, the woods are diminished for oars. Iron is forced into countless uses, for riveting prows, for armour of defence, for bridling chargers, for knitting rough coats of mail by a thousand links, to smoke with blood, to drink deep of wounds, to drive death home in conspiracy with poison; they make the dripping whetstones thin with grinding, and add wrath to sluggish sword-points. No limit is there to the shaping of bows or heaping up of bullets or the charring of stakes or the heightening of helms with crests. Amid such commotion Thessaly alone bewails her indolent repose, and brings a twofold complaint against the Fates, that Peleus is too old and Achilles not yet ripe of age. 1.441. Already the lord of war had drained the land of Pelops and the Grecian world, madly flinging aboard both men and horses. All aswarm are the harbours and the bays invisible for shipping, and the moving fleet stirs its own storms and billows; the sea itself fails the vessels, and their canvas swallows up every breath of wind. 1.447. Aulis, sacred to Hecate, first gathers together the Danaan fleet, Aulis, whose exposed cliff and long-projecting ridge climb the Euboean sea, coast beloved by the mountain-wandering goddess, and Caphereus, that raises his head hard by against the barking waves. He, when he beheld the Pelasgian ships sail by, thrice thundered from peak to wave, and gave presage of a night of fury. There assembles the armament for Troy’s undoing, there the vast array is sworn, while the sun completes an annual course. Then first did Greece behold her own might; then a scattered, dissot mass took form and feature, and was marshalled under one single lord. Even so does the round hunting-net confine the hidden beasts, and gradually hem them in as the toils are drawn close. They in panic of the torches and the shouting leave their wide pathless haunts, and marvel that their own mountain is shrinking, till from every side they pour into the narrow vale; the herds startle each other, and are tamed by mutual fear; bristly boar and bear and wolf are driven together, and the hind despises the captured lions. 1.467. But although the twain Atridae make war in their own cause together, though Sthenelus and Tydeus’ son surpass in eager valour their fathers’ fame, and Antilochus heeds not his years, and Ajax shakes upon his arm the seven leaders of the herd and the circle vast as a city-wall, though Ulysses, sleepless in counsel and deeds of arms, joins in the quarrel, yet all the host yearns ardently for the absent Achilles, lovingly they dwell upon Achilles’ name, Achilles alone is called for against Hector, him and none other do they speak of as the doom of Priam and of Troy. For who else grew up from infancy crawling on fresh-dug snow in the Haemonian valleys? Whom else did the Centaur take in hand and shape his rude beginnings and tender years? Whose line of ancestry runs nearer heaven? Whom else did a Nereid take by stealth through the Stygian waters and make his fair limbs impenetrable to steel? Such talk do the Grecian cohorts repeat and interchange. The band of chieftains yields before him and gladly owns defeat. So when the pale denizens of heaven flocked into the Phlegraean camp, and already Gradivus was towering to the height of his Odrysian spear and Tritonia raised her Libyan snakes and the Delian strongly bent his mighty bow, Nature in breathless terror stood looking to the Thunderer alone – when would he summon the lightnings and the tempests from the clouds, how many thunderbolts would he ask of fiery Aetna? 1.491. There, while the princes, surrounded by the mingled multitudes of their folk, hold counsel of times for sailing and for war, Protesilaus amid great tumult rebukes the prophet Calchas and cries – for to him was given the keenest desire to fight, and the glory even then of suffering death the first: “O son of Thestor, forgetful of Phoebus and thy own tripods, when wilt thou open thy god-possessed lips more surely, or why dost thou hide the secret things of Fate? Seest thou how all are amazed at the unknown Aeacides and clamour for him? The Calydonian hero seems nought in the people’s eyes, and so too Ajax born of mighty Telamon and lesser Ajax, so do we also: but Mars and the capture of Troy will prove the truth. Slighting their leaders – for shame! – they all love him as a deity of war. Quickly speak, or why are thy locks enwreathed and held in honour? In what coasts lies he hidden? In what land must we seek him? For report has it that he is living neither in Chiron’s cave nor in the halls of Peleus his sire. Come, break in upon the gods, harry the fates that lie concealed! Quaff greedily, if ever thou dost, thy draughts of laurelled fire! We have relieved thee of dread arms and cruel swords, and never shall a helm profane thy unwarlike locks, yet blest shalt thou be and foremost of our chiefs, if of thyself thou doest find great Achilles for the Danaans.” 1.514. Long since has the son of Thestor been glancing round about him with excited movements, and by his first pallor betrayed the incoming of the god; soon he rolls fiery, bloodshot eyes, seeing neither his comrades nor the camp, but blind and absent from the scene he now overhears the mighty councils of gods in the upper air, now accosts the prescient birds, now the stern sisters’ threads, now anxiously consults the incense-laden altars, and quickly scans the shooting flames and feeds upon the sacred vapours. His hair streams out, and the fillet totters on his stiffened locks, his head rolls and he staggers in his gait. At last trembling he looses his weary lips from their long bellowings, and his voice has struggled free from the resisting frenzy: “Whither bearest thou, O Nereid, by thy woman’s guile great Chiron’s mighty pupil? Send him hither: why dost thou carry him away? I will not suffer it: mine is he, mine! Thou art a goddess of the deep, but I too am inspired by Phoebus. In what hiding-places triest thou to conceal the destroyer of Asia? I see her all bewildered among the Cyclades, in base stealth seeking out the coast. We are ruined! The accomplice land of Lycomedes finds favour. Ah! horrid deed! see, flowing garments drape his breast. Rend them, boy, rend them, and yield not to thy timid mother. Woe, woe! he is rapt away and is gone! Who is that wicked maiden yonder?” 1.536. Here tottering he ceased, the madness lost its force, and with a shudder he collapsed and fell before the altar. Then the Calydonian hero accosts the hesitating Ithacan: “’Tis us that task summons; for I could not refuse to bear thee company, should thy thought so lead thee. Though he be sunk in the echoing caves of Tethys far removed and in the bosom of watery Nereus, thou wilt find him. Do thou but keep alert the cunning and foresight of thy watchful mind, and arouse thy fertile craft: no prophet, methinks, would make bold in perplexity to see the truth before thee.” 1.545. Ulysses in joy makes answer: “So may almighty God bring it to pass, and the virgin guardian of thy sire grant to thee! But fickle hope gives me pause; a great enterprise is it indeed to bring Achilles and his arms to our camp, but should the fates say nay, how woeful a disgrace were it to return! Yet will I not leave unventured the fulfilment of the Danaans’ desire. Ay, verily, either the Pelean hero shall accompany me hither, or the truth lies deep indeed and Calchas hath not spoken by Apollo.” 1.553. The Danai shout applause, and Agamemnon urges on the willing pair; the gathering breaks up, and the dispersing ranks depart with joyful murmurs, even as at nightfall the birds wing their way homeward from the pastures, or kindly Hybla sees the swarms returning laden with fresh honey to their cells. Without delay the canvas of the Ithacan is already calling for a favouring breeze, and the merry crew are seated at the oars. 1.560. But far away Deidamia – and she alone – had learnt in stolen secrecy the manhood of Aeacides, that lay hid beneath the show of a feigned sex; conscious of guilt concealed there is nought she does not fear, and thinks that her sisters know, but hold their peace. For when Achilles, rough as he was, stood amid the maiden company, and the departure of his mother rid him of his artless bashfulness, straightway although the whole band gathers round him, he chose her as his comrade and assails with new and winning wiles her unsuspecting innocence; her he follows, and persistently besets, toward her he ever and again directs his gaze. Now too zealously he clings to her side, nor does she avoid him, now he pelts her with light garlands, now with baskets that let their burden fall, now with the thyrsus that harms her not, or again he shows her the sweet strings of the lyre he knows so well, and the gentle measures and songs of Chiron’s teaching, and guides her hand and makes her fingers strike the sounding harp, now as she sings he makes a conquest of her lips, and binds her in his embrace, and praises her amid a thousand kisses. With pleasure does she learn of Pelion’s summit and of Aeacides, and hearing the name and exploits of the youth is spellbound in constant wonder, and sings of Achilles in his very presence. 1.718. To him with a smile and somewhat less stern of look the Ithacan replied: “These things, I tell thee, if only he be lurking among the maidens in Lycomedes’ palace, shall draw the son of Peleus to the fight, ay, self-confessed! Remember thou to bring them all quickly from the ship, when it is time, and to join to these gifts a shield that is beautiful with carving and rough with work of gold; this spear will suffice; let the good trumpeter Agyrtes be with thee, and let him bring a hidden bugle for a secret purpose.” 1.726. He spoke and spied the king in the very threshold of the gate, and displaying the olive first announced his peaceful purpose: “Loud report, I ween, hath long since reached thy ears, O gentle monarch, of that fierce war which now is shaking both Europe and Asia. If perchance the chieftains’ names have been borne hither, in whom the avenging son of Atreus trusts, here beholdest thou him whom great-hearted Tydeus begot, mightier even than so great a sire, and I am Ulysses the Ithacan chief. The cause of our voyage – for why should I fear to confess all to thee, who art a Greek and of all men most renowned by sure report? – is to spy out the approaches to Troy and her hated shores, and what their schemes may be.” 1.737. Ere he had finished the other broke in upon him: “May Fortune assist thee, I pray, and propitious gods prosper that enterprise! Now honour my roof and pious home by being my guests.” Therewith he leads them within the gate. Straightway numerous attendants prepare the couches and the tables. Meanwhile Ulysses scans and searches the palace with his gaze, if anywhere he can find trace of a tall maiden or a face suspect for its doubtful features; uncertainly he wanders idly in the galleries and, as though in wonder, roams the whole house through; just as yon hunter, having come upon his prey’s undoubted haunts, scours the fields with his silent Molossian hound, till he behold his foe stretched out in slumber ‘neath the leaves and his jaws resting on the turf. 1.750. Long since has a rumour been noised throughout the secret chamber where the maidens had their safe abode, that Pelasgian chiefs are come, and a Grecian ship and its mariners have been made welcome. With good reason are the rest affrighted; but Pelides scarce conceals his sudden joy, and eagerly desires even as he is to see the newly-arrived heroes and their arms. Already the noise of princely trains fills the palace, and the guests are reclining on gold-embroidered couches, when at their sire’s command his daughters and their chaste companions join the banquet; they approach, like unto Amazons on the Maeotid shore, when, having made plunder of Scythian homesteads and captured strongholds of the Getae, they lay aside their arms and feast. Then indeed does Ulysses with intent gaze ponder carefully both forms and features, but night and the lamps that are brought in deceive him, and their stature is hidden as soon as they recline. One nevertheless with head erect and wandering gaze, one who preserves no sign of virgin modesty, he marks, and with sidelong glance points out to his companion. But if Deidamia, to warn the hasty youth, had not clasped him to her soft bosom, and ever covered with her own robe his bare breast and naked arms and shoulders, and many a time forbidden him to start up from the couch and ask for wine, and replaced the golden hair-band on his brow, Achilles had even then been revealed to the Argive chieftains. 1.773. When hunger was assuaged and the banquet had twice and three times been renewed, the monarch first addresses the Achaeans, and pledges them with the wine-cup: “Ye famous heroes of the Argolic race, I envy, I confess, your enterprise; would that I too were of more valiant years, as when I utterly subdued the Dolopes who attacked the shores of Scyros, and shattered on the sea those keels that ye beheld on the forefront of my lofty walls, tokens of my triumph! At least if I had offspring that I would send to war, - but now ye see for yourselves my feeble strength and my dear children: ah, when will these numerous daughters give me grandsons?” 1.784. He spoke, and seizing the moment crafty Ulysses made reply: “Worthy indeed is the object of thy desire; for who would not burn to see the countless peoples of the world and various chieftains and princes with their trains? All the might and glory of powerful Europe hath sworn together willing allegiance to our righteous arms. Cities and fields alike are empty, we have spoiled the lofty mountains, the whole sea lies hidden beneath the far-spread shadow of our sails; fathers give weapons, youths snatch them and are gone beyond recall. Never was offered to the brave such an opportunity for high renown, never had valour so wide a field of exercise.” 1.794. He sees him all attentive and drinking in his words with vigilant ear, though the rest are alarmed and turn aside their downcast eyes, and he repeats: “Whoever hath pride of race and ancestry, whoever hath sure javelin and valiant steed, or skill of bow, all honour there awaits him, there is the strife of mighty names: scarce do timorous mothers hold back or troops of maids; ah! doomed to barren years and hated of the gods is he whom this new chance of glory passes by in idle sloth.” 1.802. Up from the couches had he sprung, had not Deidamia, watchfully giving the sign to summon all her sisters, left the banquet clasping him in her arms; yet still he lingers looking back at the Ithacan, and goes out from the company the last of all. Ulysses indeed leaves unsaid somewhat of his purposed speech, yet adds a few words: “But do thou abide in deep and tranquil peace, and find husbands for thy beloved daughters, whom fortune has given thee, goddess-like in their starry counteces. What awe touched me anon and holds me silent? Such charm and beauty joined to manliness of form!” 1.812. The sire replies: “What if thou couldst see them performing the rites of Bacchus, or about the altars of Pallas? Ay, and thou shalt, if perchance the rising south wind prove a laggard.” They eagerly accept his promise, and hope inspires their silent prayers. All else in Lycomedes’ palace are at rest in peaceful quiet, their troubles laid aside, but to the cunning Ithacan the night is long; he yearns for the day and brooks not slumber. 1.819. Scarce had day dawned, and already the son of Tydeus accompanied by Agyrtes was present bringing the appointed gifts. The maids of Scyros too went forth from their chamber and advanced to display their dances and promised rites to the honoured strangers. Brilliant before the rest is the princess with Pelides her companion: even as beneath the rocks of Aetna in Sicily Diana and bold Pallas and the consort of the Elysian monarch shine forth among the nymphs of Enna. Already they begin to move, and the Ismenian pipe gives signal to the dancers; four times they beat the cymbals of Rhea, four times the maddening drums, four times they trace their manifold windings. Then together they raise and lower their wands, and complicate their steps, now in such fashion as the Curetes and devout Samothracians use, now turning to face each other in the Amazonian comb, now in the ring wherein the Delian sets the Laconian girls a-dancing, and whirls them shouting her praises into her own Amyclae. Then indeed, then above all is Achilles manifest, caring neither to keep his turn nor to join arms; then more than ever does he scorn the delicate step, the womanly attire, and breaks the dance and mightily disturbs the scene. Even so did Thebes already sorrowing behold Pentheus spurning the wands and the timbrels that his mother welcomed. 1.841. The troop disperses amid applause, and they seek again their father’s threshold, where in the central chamber of the palace the son of Tydeus hd long since set out gifts that should attract maidens’ eyes, the mark of kindly welcome and the guerdon of their toil; he bids them choose, nor does the peaceful monarch say them nay. Alas! how simple and untaught, who knew not the cunning of the gifts nor Grecian fraud nor Ulysses’ many wiles! Thereupon the others, prompted by nature and their ease-loving sex, try the shapely wands or the timbrels that answer to the blow, and fasten jewelled band around their temples; the weapons they behold, but think them a gift to their mighty sire. But the bold son of Aeacus no sooner saw before him the gleaming shield enchased with battle-scenes – by chance too it shone red with the fierce stains of war – and leaning against he spear, than he shouted loud and rolled his eyes, and his hair rose up form his brow; forgotten were his mother’s words, forgotten his secret love, and Troy fills all his breast. As a lion, torn from his mother’s dugs, submits to be tamed and lets his mane be combed, and learns to have awe of man and not to fly into a rage save when bidden, yet if but once the steel has glittered in his sight, his fealty is forsworn, and his tamer becomes his foe: against him he first ravens, and feels shame to have served a timid lord. But when he came nearer, and the emulous brightness gave back his features and he saw himself mirrored in the reflecting gold, he thrilled and blushed together. 1.866. Then quickly went Ulysses to his side and whispered: “Why dost thou hesitate? We know thee, thou art the pupil of the half-beast Chiron, thou art the grandson of the sky and sea; thee the Dorian fleet, thee thy own Greece awaits with standards uplifted for the march, and the very walls of Pergamos totter and sway for thee to overturn. Up! delay no more! Let perfidious Ida grow pale, let they father delight to hear these tidings, and guileful Thetis feel shame to have so feared for thee.” 1.874. Already was he stripping his body of the robes, when Agyrtes, so commanded, blew a great blast upon the trumpet: the gifts are scattered, and they flee and fall with prayers before their sire and believe that battle is joined. But from his breast the raiment fell without his touching, already the shield and puny spear are lost in the grasp of his hand – marvellous to believe! – and he seemed to surpass by head and shoulders the Ithacan and the Aetolian chief: with a sheen so awful does the sudden blaze of arms and the martial fire dazzle the palace-hall. Mighty of limb, as though forthwith summoning Hector to the fray, he stand in the midst of the panic-stricken house: and the daughter of Peleus is sought in vain. 1.885. But Deidamia in another chamber bewailed the discovery of the fraud, and as soon as he heard her loud lament and recognized the voice that he knew so well, he quailed and his spirit was broken by his hidden passion. He dropped the shield, and turning to the monarch’s face, while Lycomedes is dazed by the scene and distraught by the strange portent, just as he was, in naked panoply of arms, he thus bespeaks him: “’Twas I, dear father, I whom bounteous Thetis gave thee – dismiss thy anxious fears! – long since did this high renown await thee; ‘tis thou who wilt send Achilles, long sought for, to the Greeks, more welcome to me than my might sire – if it is right so to speak – and than beloved Chiron. But, if thou wilt, give me thy mind awhile, and of thy favour hear these words: Peleus and Thetis thy guest make thee the father-in-law of their son, and recount their kindred deities on either side; they demand one of thy train of virgin daughters: doest thou give her? or seem we a mean and coward race? Thou dost not refuse. Join then our hands, and make the treaty, and pardon thy own kin. Already hath Deidamia been known to me in stolen secrecy; for how could she have resisted these arms of mine, how once in my embrace repel my might? Bid me atone that deed: I lay down these weapons and restore them to the Pelasgians, and I remain here. Why these angry cries? Why is thy aspect changed? Already art thou my father-in-law” – he placed the child before his feet, and added: “and already a grandsire! How often shall the pitiless sword be plied! We are a multitude!” 1.944. “Yes too bold is my request: soon the fair Trojan dames will sigh for thee with tears and beat their breasts, and pray that they may offer their necks to thy fetters, and weigh thy couch against their homes, or Tyndaris herself will please thee, too much belauded for her incestuous rape. But I shall be a story to thy henchmen, the tale of a lad’s first fault, or I shall be disowned and forgotten. Nay, come, take me as thy comrade; why should I not carry the standards of Mars with thee? Thou dist carry with me the wands and holy things of Bacchus, though ill-fated Troy believe it not. Yet this babe, whom thou dost leave as my sad solace – keep him at least within thy heart, and grant this one request, that no foreign wife bear thee a child, that no captive woman give unworthy grandsons to Thetis.” 1.956. As thus she speaks, Achilles, moved to compassion himself, comforts her, and gives her his sworn oath, and pledges it with tears, and promises her on his return tall handmaidens and spoils of Ilium and gifts of Phrygian treasure. The fickle breezes swept his words unfulfilled away. |
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| 129. Silius Italicus, Punica, a b c d\n0 8.110 8.110 8 110\n1 8.109 8.109 8 109\n2 8.111 8.111 8 111\n3 8.108 8.108 8 108\n4 3.232 3.232 3 232\n.. ... ... .. ...\n57 7.489 7.489 7 489\n58 1.114 1.114 1 114\n59 1.115 1.115 1 115\n60 2.456 2.456 2 456\n61 2.455 2.455 2 455\n\n[62 rows x 4 columns] (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 216 |
| 130. Seneca The Younger, Hercules Furens, 657, 656 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 131. Seneca The Younger, Dialogi, 12.16.2, 12.16.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 236 |
| 132. Seneca The Younger, De Beneficiis, 3.32.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, as author of aeneid Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 154 |
| 133. Clement of Rome, 1 Clement, 13.2 (1st cent. CE - 1st cent. CE) Tagged with subjects: •aeneid (vergil), agriculture, economic rules of Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 308 |
134. Columella, De Re Rustica, 1.1.13 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Gruen, Rethinking the Other in Antiquity (2011) 129| 1.1.13. Nec postremo quasi paedagogi eius meminisse dedignemur Iuli Hygini, verum tamen ut Carthaginiensem Magonem rusticationis parentem maxime veneremur; nam huius octo et viginti memorabilia illa volumina ex senatus consulto in Latinum sermonem conversa sunt. | |
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| 135. Quintilian, Institutio Oratoria, 10.1.93 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 331 |
136. Statius, Thebais, 1.306-1.308, 3.129, 4.106, 5.1-5.498, 7.818-7.823, 8.1-8.20, 12.270-12.277, 12.411, 12.445-12.446, 12.771, 12.800-12.807, 12.810-12.819 (1st cent. CE - 1st cent. CE) Tagged with subjects: •vergil, aeneid •matralia and cult of mater matuta, vergils aeneid,as alternative foundation narrative to •vergil, aeneid, matralia as alternative foundation narrative to •bacchic rites, dido in vergils aeneid as bacchant •bacchic rites, in vergils aeneid •hypsipyle, vergils aeneid and •statius, thebaid, vergils aeneid and •vergil, aeneid, bacchic rites in •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, statius and •vergil, aeneid, bedchamber of dido in •vergil, aeneid, conflations of wedding and burial rites in •divine epiphany, venus appearing to aeneas,in vergils aeneid •vergil, aeneid, women suppliants in •vergil, aeneid, final battle between aeneas and turnus •silvae, and the aeneid (vergil) •silvae, and the aeneid (vergil), thebaid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 124; Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 251, 252; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181, 182; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 110, 147, 148, 159, 160, 161, 163, 164, 226, 240, 253, 254, 261 | 5.1. Their thirst was quenched by the river, and the army having ravaged the water's depths was leaving the banks and the diminished stream; more briskly now the galloping steed scours the plain, and the infantry swarm exultant over the fields, inspired once more by courage and hope and warlike temper, as though from the blood-stained springs they had drunk the fire of battle and high resolution for the fray. Marshalled again in squadrons and the stern discipline of rank, they are bidden renew the march, each in his former place and under the same leader as before. Already the first dust is rising from the earth, and arms are flashing through the trees. Just so do flocks of screaming birds, caught by the Pharian summer, wing their way across the sea from Paraitonian Nile, whither the fierce winter drove them; they fly, a shadow upon the sea and land, and their cry follows them, filling the pathless heaven. Soon will it be their delight to breast the north wind and the rain, soon to swim on the melted rivers, and to spend the summer days on naked Haemus. 5.28. The Lemnian sighed, and, stayed by shamefast tears awhile, then makes reply: "Deep are the wounds, O prince, thou biddest me revive, the tale of Lemnos and its Furies and of murder done even in the bed's embrace, and of the shameful sword whereby our manhood perished; ah! the wickedness comes back upon me, the freezing Horror grips my heart! Ah! miserable they, upon whom this frenzy came! alas, that night! alas, my father! for I am she — lest haply ye feel shame for your kindly host — I am she, O chieftains, who alone did steal away and hide her father. But why do I weave the long prelude to my woes? Moreover battle summons you and your hearts' high enterprise. Thus much doth it suffice to tell: I am Hypsipyle, born of renowned Thoas, and captive thrall to your Lycurgus." 5.40. Close heed they gave her then, and nobler she seemed and worthy of honour, and equal to such a deed; then all craved to learn her story, and father Adrastus foremost urged her: "Ay, verily, while we set in long array the columns of our van — nor does Nemea readily allow a broad host to draw clear, so closely hemmed is she by woodland and entangling shade — tell us of the crime, and of thy praiseworthy deed and the sufferings of thy people, and how cast out from thy realm thou art come to this toil of thine." 5.48. Pleasant is it to the unhappy to speak, and to recall the sorrows of old time. Thus she begins: "Set amid the encircling tides of Aegean Nereus lies Lemnos, where Mulciber draws breath again from his labours in fiery Aetna; Athos hard by clothes the land with his mighty shadow, and darkens the sea with the image of his forests; opposite the Thracians plough, the Thracians, from whose shores came our sin and doom. Rich and populous was our land, no less renowned than Samos or echoing Delos or the other countless isles against which Aegon dashes in foam. It was the will of the gods to confound our homes, but our own hearts are not free from guilt; no sacred fires did we kindle to Venus, the goddess had no shrine. Even celestial minds are moved at last to resentment, and slow but sure the Avenging Powers creep on. 5.61. "She, leaving ancient Paphos and her hundred shrines, with altered looks and tresses, loosed, so they say, her love-alluring girdle and banished her Idalian doves afar. Some, 'tis certain, of the women told it abroad that the goddess, armed with other torches and deadlier weapons, had flitted through the marriage chambers in the darkness of midnight with the sisterhood of Tartarus about her, and how she had filled every secret place with twining serpents and our bridal thresholds with dire terror, pitying not the people of her faithful spouse. Straightway fled ye from Lemnos, ye tender Loves: Hymen fell mute and turned his torch to earth; chill neglect came o'er the lawful couch, no nightly return of joy was there, no slumber in the beloved embrace, everywhere reigned bitter Hatred and Frenzy and Discord sundering the partners of the bed. For the men were bent on overthrowing the boastful Thracians across the strait, and warring down the savage tribe. And in despite of home and their children standing on the shore, sweeter it was to them to bear Edonian winters and the brunt of the cold North, or, when at last still night followed a day of battle, to hear the sudden onburst of the crashing mountain torrent. But the women — for I at that time was sheltered by care-free maidenhood and tender years — sad and sick at heart sought tearful solace in converse day and night, or gazed out across the sea to cruel Thrace. 5.85. "The sun in the midst of his labours was poising his shining chariot on Olympus' height, as though at halt; four times came thunder from a serene sky, four times did the smoky caverns of the god open their panting summits, and Aegon, thought the winds were hushed, was stirred and flung a mighty sea against the shores: when suddenly the crone Polyxo is caught up in a dire frenzy, and deserting unwontedly her chamber flies abroad. Like a Teumesian Thyiad rapt to madness by the god, when the sacred rites are calling and the boxwood pipe of Ida stirs her blood, and the voice of Euhan is heard upon the high hills: even so with head erect and quivering bloodshot eyes she ranges up and down the lonely city wildly clamouring, and beating at closed doors and thresholds summons us to council; her children clinging to her bear her woeful company. No less eagerly do all the women burst from their houses and rush to the citadel of Pallas on the hill-top: hither in feverish haste we press and crowd disorderly. 5.102. "Then with drawn sword she commands silence, and prompting us to crime dares thus to speak among us: 'Inspired by heaven and our just anger, O widowed Lemnians — steel now your courage and banish thought of sex! — I make bold to justify a desperate deed. If ye are weary of watching homes for ever desolate, of watching your beauty's flower blight and wither in long barren years of weeping, I have found a way, I promise you — and the Powers are with us! — a way to renew the charm of Love; only take courage equal to your griefs, yea, and of that assure me first. Three winters now have whitened — which of us has known the bonds of wedlock, or the secret honours of the marriage chamber? Whose bosom has glowed with conjugal love? Whom has Lucina beheld in travail? Whose ripening hope throbs in the womb as the due months draw on? Yet such permission is granted to beasts and birds to unite after their manner. Alas! sluggards that we are! Could a Grecian sire give avenging weapons to his daughters, and with treacherous joy drench in blood the bridegroom's careless slumber? And are we then to be but a spiritless mob? Or if ye would have deeds nearer home, lo! let the Thracian wife teach us courage, who with her own hand avenged her union and set the feast before her spouse. Nor do I urge you on, guiltless myself or without care: full is my own house, and huge — ay, look — the struggle. Behold these four together, the pride and comfort of their sire; though they should stay me with embraces and tears, even here in my bosom I will pierce them with the sword, and unite the brothers in one heap of wounds and blood, and set their father's corpse on their yet breathing bodies! Who of you can promise me a spirit for slaughter so great?' 5.130. "Yet more was she urging, when yonder out at sea white sails shone — the Lemnian fleet! Exultant, Polyxo seizes the moment's chance and cries again: 'The gods themselves invite us — do we fail them? See, there are the ships! Heaven, avenging heaven, brings them to meet our wrath, and favours our resolve. Not vain was the vision of my sleep: with naked sword Venus stood over me as I slumbered, plain to my sight, and cried: "Why do ye waste your lives? Go, purge your chambers of the husbands who have lost their love! I myself will light you other torches and join you in worthier unions." She spoke, and laid this sword, this very sword, believe it, on my couch. Take heed then, unhappy ones, whilst there is time to act. Lo! the waters churn and foam beneath the strong arms of the rowers — perchance Thracian brides come with them!' 5.143. "At this all are wrought to highest pitch, and a loud clamour rolls upward to the skies. One would think it was Scythia swarming with tumultuous bucklers, when the Father gives rein to armed conflict and flings wide the gates of savage War. Their uproar held no varying voices, nor did dissension cleave into opposing factions, as is the wont of a crowd; one frenzy, one purpose inspires all alike, to lay desolate our homes, to break life's thread for young and old, to crush babes against the teeming breasts, and with the sword make havoc through every age. Then in a green grove — a grove that darkens the ground hard by the lofty hill of Minerva, black itself, but above it the mountain looms huge, and the sunlight perishes in a twofold night — they pledged their solemn word, and thou wast witness, Martian Enyo, and thou, Ceres of the underworld, and the Stygian goddesses came in answer to their prayers; but unseen among them everywhere was Venus, Venus armed, Venus kindling wrath. Unwonted was the blood, for the wife of Charops made offering of her son, and they girded themselves, and at once all greedily stretched forth their right hands and mangled with the sword his marvelling breast, and made common oath in impious joy upon the living blood, while the new ghost hovers about his mother. What horror struck my limbs when I beheld so dire a sight! What colour came upon my cheeks! As when a deer is surrounded by savage wolves, and no strength is left in her tender breast and scanty confidence in speed of foot, she darts away in fearful flight, and each moment believes that she is taken, and hears behind her the snap of baffled jaws. 5.170. "They were come, and already the keels grated on the edge of the strand, and they leap ashore in emulous haste. Unhappy they, whom their stark valour 'neath Odrysian Mars destroyed not, nor the rage of the intervening sea! And now they fill with smoke of incense the high shrines of the gods, and drag their promised victims; but murky is the fire on every altar, and in no entrails breathes the god unimpaired. Slowly did Jupiter bring down the night from moist Olympus, and with kindly care held back, I ween, the turning sky, and stayed the fates, nor ever, the sun's course finished, did the new shadows longer delay their coming. Yet at last the late stars shone in heaven, but their light fell on Paros and woody Thasos and the myriad Cyclades: Lemnos alone lies under a heavy sky's thick pall of darkness, gloomy fogs descend upon it and above is a woven belt of night, alone is Lemnos unmarked of wandering mariners. And now, streaming forth from their homes and through the shade of sacred groves, they sate themselves in sumptuous feasting and drain vast golden goblets of the brimming wine, and tell at their leisure of battles on the Strymon, of sweat of war on Rhodope or frozen Haemus. Nay more, their wives, unnatural consorts, recline among the garlands and by the festal tables, each in her choicest raiment; on that last night Cytherea had made their husbands gracious toward them, and given a brief moment of vain bliss after so long a time, and breathed into the doomed ones a passion soon to perish. 5.195. "The choirs fell silent, a term is set to banqueting and amorous sport, and as night deepens the noises die away, when Sleep, shrouded in the gloom of his brother Death and dripping with Stygian dew, enfolds the doomed city, and from his relentless horn pours heavy drowse, and marks out the men. Wives and daughters are awake for murder, and joyously do the Sisters sharpen their savage weapons. They fall to their horrid work: in the breast of each her Fury reigns. Not otherwise on Scythian plains are cattle surrounded by Hyrcanian lionesses, whom hunger drives forth at sunrise and greedy cubs implore for their udders' milk. of a thousand shapes of guilt I hesitate what to tell thee that befell. 5.207. "Bold Gorge stands over her chaplet-crowned Elymus, who on high-piled cushions pants out in his sleep the rising fumes of wine, and probes in his disordered garments for a vital blow, but his ill-omened slumber flees from him at the near approach of death. Confused and half-awake, he seizes his foe in his embrace, and she, as he holds her, straightway stabs through his side from behind, till the point touches her own breast. There at last the crime had ending: his head falls back, but still with quivering eyes and murmur of endearing words he seeks for Gorge, nor losses his arms from her unworthy neck. I will not now tell of the slaughter of the multitude, cruel as it was, but I will recall the woes of my own family: how I beheld thee, fair-haired Cydon, and thee, Crenaeus, with thy unshorn locks streaming o'er thy shoulders — my foster-brothers these, born of another sire — and brave Gyas, my betrothed, of whom I stood in awe, all fallen beneath the blow of bloodthirsty Myrmidone; and how his savage mother pierced Epopeus as he played among the garlands and the couches. Lycaste, her weapon flung away, is weeping over Cydimus, her brother of equal years, gazing alas! upon his doomed body, his face so like her own, the bloom upon his cheeks and that hair which she herself had decked in gold, when her cruel mother, her spouse already slain, stands over her, and threatening drives her to the deed, and thrusts the sword upon her. Like a wild beast, that under a soothing master has unlearnt its madness and is slow to make attack, and in spite of goadings and many a blow refuses to assume its native temper, so she falls upon him as he lies, and sinking down gathers the welling blood in her bosom, and staunches the fresh wounds with her torn tresses. 5.236. "But when I beheld Alcimede carry her father's head still murmuring and his bloodless sword, my hair stood erect and fierce shuddering horror swept through my frame; that was my Thoas, methought, and that my own dread hand! Straightway in agony I rush to my father's chamber. He indeed long while had pondered — what sleep for him whose charge is great? — although our spacious home lay apart from the city, what was the uproar, what the noises of the night, why the hours of rest were clamorous. I tell a confused story of the crime, what was their grievance, whence their passionate wrath. 'No force can stop their frenzy; follow this way, unhappy one; they are pursuing, and will be on us if we linger, and perchance we shall fall together.' Alarmed by my words he sprang up from the couch. We hurry through devious paths of the vast city, and, shrouded in a covering of mist, everywhere behold great heaps of nocturnal carnage, wheresoe'er throughout the sacred groves the cruel darkness had laid them low. Here could one see faces pressed down upon the couches, and the sword-hilts projecting from breasts laid open, broken fragments of great spears and bodies with raiment gashed and torn, mixing-bowls upset and banquets floating in gore, and mingled wine and blood streaming back like a torrent to the goblets from gaping throats. Here are a band of youths, and there old men whom no violence should profane, and children half-slain flung o'er the faces of their moaning parents and gasping our their trembling souls on the threshold of life. No fiercer are the banquet-revellings of the Lapithae on frozen Ossa, when the cloud-born ones grow hot with wine deep-drained; scarce has wrath's first pallor seized them, when overthrowing their tables they start up to the affray. 5.265. "Then first Thyoneus beneath night's cover revealed himself to us in our distress, succouring his son Thoas in his hour of need, and shone in a sudden blaze of light. I knew him: yet he had bound no chaplets round his swelling temples, nor yellow grapes about his hair: but a cloud was upon him, and his eyes streamed angry rain as he addressed us: 'While the fates granted thee, my son, to keep Lemnos mighty and feared still by foreign peoples, never failed I to aid thy righteous labours; the stern Parcae have cut short the relentless threads, nor have my prayers and tears, poured forth in vain supplication before Jove, availed to turn away this woe; to his daughter hath he granted honour unspeakable. Hasten ye then your flight, and thou, O maiden, worthy offspring of my race, guide thy sire this way where the wall's twin arms approach the sea; at yonder gate, where thou thinkest all is quiet, stands Venus in fell mood and aids the furious ones; — whence hath the goddess this violence, this heart of Mars? Trust thou thy father to the broad deep: I will take thy cares upon me.' 5.284. "So speaking he faded into air again, and since the shadows barred our vision lit up our road with a long stream of fire, in kindly succour. I follow where the signal leads, and anon entrust my sire, hidden in a vessel's curving beams, to the gods of the sea and the winds and Aegaeon who holds the Cyclades in his embrace; nor set we any limit to our mutual grief, were it not that Lucifer is already chasing the stars from the eastern pole. Then at last I leave the sounding shore, in brooding fear and scarce trusting Lyaeus' word, resolute in step but casting anxious thoughts behind me; nor rest I but must fain watch from every hill the breezes rising in heaven and the ocean waves. 5.296. "Day rises shamefast, and Titan opening heaven to view turns aside his beams from Lemnos and hides his averted chariot behind the barrier of a cloud. Night's frenzied deeds lay manifest, and to all the new terrors of the day brought sudden shame, though all had share therin; they bury in the earth their impious crimes or burn with hurried fires. And now the Fury band and Venus sated to the full had fled the stricken city; now could the women know what they had dared, now rend their hair and bedew their eyes with tears. This island blest in lands and wealth, in arms and heroes, famed for its site and enriched of late by a Getic triumph, ahs lost, not by onslaught of the sea or of the foe or by stroke of heaven, all her folk together, bereft and ravaged to the uttermost. No men are left to plough the fields or cleave the waves, silent are the homes, swimming deep in blood and stained red with clotted gore: we alone remain in that great city, we and the ghosts that fiercely hiss about our rooftops. I, too, in the inner courtyard of my house build high a flaming pile and cast thereon my father's sceptre and arms and well-known royal raiment, and sadly do I stand by the blazing welter of the pyre with blood-stained sword, and lament the feigned deed and empty funeral in fear, should they perchance accuse me, and pray that the omen may be void of harm towards my sire and that so my doubting fears of death may come to naught. 5.320. "For these deserts — since the ruse of my pretended crime wins credence — the throne and kingdom of my father are given me — punishment indeed! Was I do deny their urgent pressure? I submitted, having oft called heaven to witness my innocence and to give protection; I succeed — ah! ghastly sovereignty — to power's pale image and to a Lemnos sad without its chief. And now ever more and more do they writhe in wakeful anguish, now openly lament, and little by little grow to hate Polyxo; now is it permitted to remember the crime, and to set altars to the dead and adjure with many prayers their buried ashes. Even so when the frightened heifers behold in horror their leader and sire of the stall, to whom belonged the pastures and the glory of the grown herd, lying mangled beneath the Massylian foe, leaderless and dejected goes the herd, and the very fields and rivers with the mute cattle mourn the monarch slain. 5.335. "But lo! dividing the waters with brazen prow the Pelian pinewood bark draws nigh, stranger to that wide unadventured sea: the Minyae are here crew; the twofold splashing wave runs white along her towering sides: one would think Ortygia moved uprooted or a sundered mountain sailed upon the deep. But when the oars stayed poised in air and the waters fell silent, there came from the vessel's midst a voice sweeter than dying swans or quill of Phoebus, and the seas themselves drew night the ship. Thereafter did we learn 'twas Orpheus, son of Oeagrus, who leaning against the mast sang thus amid the rowers and bade them know such toils no more. Towards Scythian Boreas were they voyaging and the mouth of the unattempted sea that the Cyanean rocks hold fast. We at the sight of them deemed them Thracian foes, and ran to our homes in wild confusion like crowding cattle or fluttering birds. Alas! where now is our frenzied rage? We man the harbour and the shore-embracing walls, which give a far view over the open sea, and the lofty towers; hither in excited haste they bring stones and stakes and the arms that mourn their lords, and swords stained with slaughters; nay, it shames them not to don stiff woven corselets and to fit helms about their wanton faces; Pallas blushed and marvelled at their bold array, and Gradivus laughed on the far slopes of Haemus. Then first did our headlong madness leave our minds, nor seemed it a mere ship on the salt sea, but the gods' late-coming justice and vengeance for our crimes that drew nigh o'er the deep. 5.361. "And already were they distant from the land the range of a Gortynian shaft, when Jupiter brought a cloud laden with dark rain and set it over the very rigging of the Pelasgian ship; then the waters shudder, all its light is stolen from the sun and the gloom thickens, and the wave straightway takes the colour of the gloom; warring winds tear the hollow clouds and rend the deep, the wet sand surges up in the black eddies, and the whole sea hangs poised between the conflict of the winds, and with arching ridge now all but touching the stars falls shattered; nor has the bewildered vessel its former motion, but pitches to and fro, with the Triton on its bows now projecting from the waters' depths, now borne aloft in air. Nor aught avails the might of the heroes half-divine, but the demented mast makes the vessel rock and sway, and falling forward with overbalancing weight smites upon the arching waves, and the oars drop fruitlessly on the rowers' chests. 5.376. "We, too, from rocks and every walled rampart, while they thus toil and rage against he seas and the southern blasts, with weak arms shower down wavering missiles — what deed did we not dare? — on Telamon and Peleus, and even on the Tirynthian we bend our bow. But they, hard pressed both by storm and foe, fortify, some of them, the ship with shields, others bale water from the hold; others fight, but the motion makes their bodies helpless, and there is no force behind their reeling blows. We hurl our darts more fiercely, and the iron rain vies with the tempest, and enormous stakes and fragments of millstones and javelins and missiles trailing tresses of flame fall now into the sea, now on the vessel: the decking of the bark resounds and the beams groan as the gaping holes are torn. Even so does Jupiter lash the green fields with Hyperboreans snow; beasts of all kinds perish on the plains, and birds are overtaken and fall dead, and the harvest is blasted with untimely frost; then is there thundering on the heights, and fury in the rivers. But when from on high Jove flung his brand with shock of cloud on cloud, and the flash revealed the mariners' mighty forms, our hearts were frozen fast, our arms dropped shuddering and let fall the unnatural weapons, and our true sex once more held sway. 5.398. "We behold the sons of Aeacus, and Ancaeus threatening mightily our walls, and Iphitus with long spear warding off the rocks; clear to view among the desperate band the son of Amphitryon outtops them all, and alternately on either hand weighs down the ship and burns to leap into the midst of the waves. But Jason — not yet did I know him to my cost — leaping nimbly over benches and oars and treading the backs of heroes, calls now on great Oenides, now on Idas and Talaus, now on the son of Tyndareus dripping with the white spume of the sea, and Calais driving aloft in the clouds of his frosty sire to fasten the sails to the mast, and with voice and gesture again and again encourages them. With vigorous strokes they lash the sea and shake the walls, but none the more do the foaming waters yield, and the flung spears rebound from our towers. Tiphys himself wearies by his labours the heavy billows and the tiller that will not hear him, and pale with anxiety oft changes his commands, and turns right- and leftward from the land the prow that would fain dash itself to shipwreck on the rocks, until from the vessel's tapering bows the son of Aeson holds forth the olive-branch of Pallas hat Mopsus bore, and through the tumult of his comrades would prevent him, asks for peace; his words were swept away by the headlong gale. 5.420. Then came there a truce to arms, and the tempest likewise sank to rest, and day looked forth once more from the turbid heaven. Then those fifty heroes, their vessels duly moored, as they leap from the sheer height shake the stranger shores, tail comely sons of glorious sires, serene of brow and known by their bearings, now that the swelling rage has left their counteces. Even so the denizens of heaven are said to burst forth from their mystic portals, when they desire to visit the homes and the coast and the lesser banquet of the red Aethiopians: rivers and mountains yield them passage, Earth exults beneath their footsteps and Atlas knows a brief respite from the burden of the sky. 5.431. "Here we behold Theseus, lately come in triumph from setting Marathon free, and the Ismarian brethren, pledges of the North Wind's love, with red wing-feathers whirring loud on either temple; here, too, Admetus, whom Phoebus was content to serve, and Orpheus, in nought resembling barbarous Thrace; then Calydon's offspring and the son-in-law of watery Nereus. The twin Oebalidae bewilder our vision with puzzling error: each wears a bright red mantle and wields a spear, bare on the shoulders of each and their faces unbearded, their locks are aglow with the same starry radiance. Young Hylas bravely marching follows great Hercules stride for stride, scarce equalling his pace, slow though he bear his mighty bulk, and rejoices to carry the Lernaean arms and to sweat beneath the huge quiver. 5.445. "So once more Venus and Love try with their secret fires the fierce hearts of the Lemnian women. Then royal Juno instils into their minds the image of the heroes' arms and raiment, and their signs of noble race, and all fling open their doors in emulous welcome to the strangers. Then first were fires lit on the altars, and unspeakable cares were forgotten, then came feasting and happy sleep and tranquil nights, nor without heaven's will, I ween, did they find favour, when they confessed their crime. My fault, too, my fated pardonable fault, perchance ye would hear, O chieftains: by the ashes and avenging furies of my people I swear, innocent and unwilling did I light the torch of alien wedlock — as Heaven's Providence doth know — though Jason be wily to ensnare young maidens' hearts: laws of its own bind blood-stained Phasis, and you, ye Colchians, breed far different passions. And now the skies have broken through the bonds of frost and grow war in the long sunlit days and the swift year has wheeled round to the opposite pole. A new progeny is brought to birth in answer to our prayers, and Lemnos is filled with the cries of babes unhoped-for. I myself also bear twin sons, memorial of a ravished couch, and, made a mother by my rough guest, renew in the babe his grandsire's name; nor may I know what fortune hath befallen since I left them, for now full twenty years are past, if the fates but suffer them to live and Lycaste reared them as I prayed her. 5.468. "The boisterous seas fell tranquil and a milder southern breeze invites the sails: the ship herself, hating to tarry in the quiet haven, strains with her hawsers at the resisting rock. Then would the Minyae fain begone, and cruel Jason summons his comrades — would he had ere that sailed past my shores, who recked not of his own children, nor of his sworn word; truly his fame is known in distant lands: the fleece of seafaring Phrixus hath returned. When the destined sun had sunk beneath the sea and Tiphys felt the coming breeze and Phoebus' western couch blushed red, once more alas! there was lamentation, once more the last night of all. Scarce is the day begun, and already Jason high upon the poop gives the word for sailing, and strikes as chieftain the first oar-stroke on the sea. From rocks and mountain height we follow them with our gaze as they cleave the foamy space of outspread ocean, until the light wearied our roaming vision and seemed to interweave the distant waters with the sky, and made the sea one with heaven's extremest marge. 5.486. "A rumour goes about the harbour that Thoas has been carried o'er the deep and is reigning in his brother's isle of Chios, that I am innocent and the funeral pyre a mockery; the impious mob clamours loud, maddened by the stings of guilt, and demands the crime I owe them. Moreover, secret murmurings arise and increase among the folk: 'Is she alone faithful to her kindred, while we rejoiced to slay? Did not heaven and fate ordain the deed? why then bears she rule in the city, the accursed one?' Aghast at such words — for a cruel retribution draws nigh, nor does queenly pomp delight me — I wander alone in secret on the winding shore and leave the deadly walls by the road of my father's flight, well known to me; but not a second time did Euhan meet me, for a band of pirates putting in to shore carried me speechless away and brought me to your land a slave." 12.810. Wilt thou endure in the time to come, O my Thebaid, for twelve years object of my wakeful toil, wilt thou survive thy master and be read? of a truth already present Fame hath paved thee a friendly road, and begun to hold thee up, young as thou art, to future ages. Already great-hearted Caesar deigns to know thee, and the youth of Italy eagerly learns and recounts thy verse. O live, I pray! nor rival the divine Aeneid, but follow afar and ever venerate its footsteps. Soon, if any envy as yet o'erclouds thee, it shall pass away, and, after I am gone, thy well-won honours shall be duly paid.END |
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137. Tacitus, Annals, 1.2.1-1.2.2, 1.9.5, 4.1, 13.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid •relationship with caesar’s forum, and vergil’s aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 107, 124; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 257| 4.1. C. Asinio C. Antistio consulibus nonus Tiberio annus erat compositae rei publicae, florentis domus (nam Germanici mortem inter prospera ducebat), cum repente turbare fortuna coepit, saevire ipse aut saevientibus viris praebere. initium et causa penes Aelium Seianum cohortibus praetoriis praefectum cuius de potentia supra memoravi: nunc originem, mores, et quo facinore dominationem raptum ierit expediam. genitus Vulsiniis patre Seio Strabone equite Romano, et prima iuventa Gaium Caesarem divi Augusti nepotem sectatus, non sine rumore Apicio diviti et prodigo stuprum veno dedisse, mox Tiberium variis artibus devinxit adeo ut obscurum adversum alios sibi uni incautum intectumque efficeret, non tam sollertia (quippe isdem artibus victus est) quam deum ira in rem Romanam, cuius pari exitio viguit ceciditque. corpus illi laborum tolerans, animus audax; sui obtegens, in alios criminator; iuxta adulatio et superbia; palam compositus pudor, intus summa apiscendi libido, eiusque causa modo largitio et luxus, saepius in- dustria ac vigilantia, haud minus noxiae quotiens parando regno finguntur. 4.1. In tradenda morte Drusi quae plurimis maximaeque fidei auctoribus memorata sunt rettuli: set non omiserim eorundem temporum rumorem validum adeo ut nondum exolescat. corrupta ad scelus Livia Seianum Lygdi quoque spadonis animum stupro vinxisse, quod is Lygdus aetate atque forma carus domino interque primores ministros erat; deinde inter conscios ubi locus veneficii tempusque composita sint, eo audaciae provectum ut verteret et occulto indicio Drusum veneni in patrem arguens moneret Tiberium vitandam potionem quae prima ei apud filium epulanti offerretur. ea fraude captum senem, postquam convivium inierat, exceptum poculum Druso tradidisse; atque illo ignaro et iuveniliter hauriente auctam suspicionem, tamquam metu et pudore sibimet inrogaret mortem quam patri struxerat. 13.8. Sed apud senatum omnia in maius celebrata sunt sententiis eorum qui supplicationes et diebus supplicationum vestem principi triumphalem, utque ovans urbem iniret, effigiemque eius pari magnitudine ac Martis Vltoris eodem in templo censuere, praeter suetam adulationem laeti quod Domitium Corbulonem retinendae Armeniae praeposuerat videbaturque locus virtutibus patefactus. copiae Orientis ita dividuntur, ut pars auxiliarium cum duabus legionibus apud provinciam Syriam et legatum eius Quadratum Vmmidium remaneret, par civium sociorumque numerus Corbuloni esset additis cohortibus alisque quae in Cappadocia hiemabant. socii reges prout bello conduceret parere iussi: sed studia eorum in Corbulonem promptiora erant. qui ut instaret famae, quae in novis coeptis validissima est, itinere propere confecto apud Aegeas civitatem Ciliciae obvium Quadratum habuit, illuc progressum, ne, si ad accipiendas copias Syriam intravisset Corbulo, omnium ora in se verteret, corpore ingens, verbis magnificis et super experientiam sapientiamque etiam specie iium validus. | 1.2.1. When the killing of Brutus and Cassius had disarmed the Republic; when Pompey had been crushed in Sicily, and, with Lepidus thrown aside and Antony slain, even the Julian party was leaderless but for the Caesar; after laying down his triumviral title and proclaiming himself a simple consul content with tribunician authority to safeguard the commons, he first conciliated the army by gratuities, the populace by cheapened corn, the world by the amenities of peace, then step by step began to make his ascent and to unite in his own person the functions of the senate, the magistracy, and the legislature. Opposition there was none: the boldest spirits had succumbed on stricken fields or by proscription-lists; while the rest of the nobility found a cheerful acceptance of slavery the smoothest road to wealth and office, and, as they had thriven on revolution, stood now for the new order and safety in preference to the old order and adventure. Nor was the state of affairs unpopular in the provinces, where administration by the Senate and People had been discredited by the feuds of the magnates and the greed of the officials, against which there was but frail protection in a legal system for ever deranged by force, by favouritism, or (in the last resort) by gold. 4.1. The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I spoke above: now I shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â qualities not less noxious when assumed for the winning of a throne. < 4.1. The consulate of Gaius Asinius and Gaius Antistius was to Tiberius the ninth year of public order and of domestic felicity (for he counted the death of Germanicus among his blessings), when suddenly fortune disturbed the peace and he became either a tyrant himself or the source of power to the tyrannous. The starting-point and the cause were to be found in Aelius Sejanus, prefect of the praetorian cohorts. of his influence I spoke above: now I shall unfold his origin, his character, and the crime by which he strove to seize on empire. Born at Vulsinii to the Roman knight Seius Strabo, he became in early youth a follower of Gaius Caesar, grandson of the deified Augustus; not without a rumour that he had disposed of his virtue at a price to Apicius, a rich man and a prodigal. Before long, by his multifarious arts, he bound Tiberius fast: so much so that a man inscrutable to others became to Sejanus alone unguarded and unreserved; and the less by subtlety (in fact, he was beaten in the end by the selfsame arts) than by the anger of Heaven against that Roman realm for whose equal damnation he flourished and fell. He was a man hardy by constitution, fearless by temperament; skilled to conceal himself and to incriminate his neighbour; cringing at once and insolent; orderly and modest to outward view, at heart possessed by a towering ambition, which impelled him at whiles to lavishness and luxury, but oftener to industry and vigilance â qualities not less noxious when assumed for the winning of a throne. 13.8. But in the senate the whole incident was magnified in the speeches of the members, who proposed that there should be a national thanksgiving; that on the days of that thanksgiving the emperor should wear the triumphal robe; that he should enter the capital with an ovation; and that he should be presented with a statue of the same size as that of Mars the Avenger, and in the same temple. Apart from the routine of sycophancy, they felt genuine pleasure at his appointment of Domitius Corbulo to save Armenia: a measure which seemed to have opened a career to the virtues. The forces in the East were so divided that half the auxiliaries, with two legions, remained in the province of Syria under its governor Ummidius Quadratus, Corbulo being assigned an equal number of citizen and federate troops, with the addition of the auxiliary foot and horse wintering in Cappadocia. The allied kings were instructed to take their orders from either, as the exigencies of the war might require: their sympathies, however, leaned to the side of Corbulo. Anxious to strengthen that personal credit which is of supreme importance at the beginning of an enterprise, Corbulo made a rapid journey, and at the Cilician town of Aegeae was met by Quadratus; who had advanced so far, in the fear that, should his rival once have entered Syria to take over his forces, all eyes would be turned to this gigantic and grandiloquent soldier, hardly more imposing by his experience and sagacity than by the glitter of his unessential qualities. < 13.8. But in the senate the whole incident was magnified in the speeches of the members, who proposed that there should be a national thanksgiving; that on the days of that thanksgiving the emperor should wear the triumphal robe; that he should enter the capital with an ovation; and that he should be presented with a statue of the same size as that of Mars the Avenger, and in the same temple. Apart from the routine of sycophancy, they felt genuine pleasure at his appointment of Domitius Corbulo to save Armenia: a measure which seemed to have opened a career to the virtues. The forces in the East were so divided that half the auxiliaries, with two legions, remained in the province of Syria under its governor Ummidius Quadratus, Corbulo being assigned an equal number of citizen and federate troops, with the addition of the auxiliary foot and horse wintering in Cappadocia. The allied kings were instructed to take their orders from either, as the exigencies of the war might require: their sympathies, however, leaned to the side of Corbulo. Anxious to strengthen that personal credit which is of supreme importance at the beginning of an enterprise, Corbulo made a rapid journey, and at the Cilician town of Aegeae was met by Quadratus; who had advanced so far, in the fear that, should his rival once have entered Syria to take over his forces, all eyes would be turned to this gigantic and grandiloquent soldier, hardly more imposing by his experience and sagacity than by the glitter of his unessential qualities. |
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| 138. Pliny The Younger, Panegyric, 72.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56 |
139. Pliny The Younger, Letters, 3.15, 7.4.9, 8.21, 9.34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202, 224 | 8.21. To Arrianus: As in my daily life, so in my studies I think it is most becoming as well as most natural for a man to mingle grave and gay together, lest too much gravity should result in austerity, and too much gaiety in wantonness. That is what leads me to intersperse my more serious works with trifles and playful poems. I chose the most suitable time and place for launching them, and, after having had desks placed before the couches, I called together my friends in the month of July, when law business is at its quietest, in order that my poems might get accustomed to receive a hearing from lazy people over dinner. It so happened that on that very day I was summoned to take part as counsel in a case which came on very suddenly, and this made it necessary for me to say something by way of preface. I begged that no one would think me disrespectful because I had not kept clear of the courts and business on a day when I was to give a reading, especially as my audience was to be a select number of my friends, that is to say, people who were doubly my friends. I added that I made it an invariable rule in my writing to put business before pleasure, and take serious matter before amusements, and that my first object as I wrote was to please my friends and then myself. My volume was a mélange of different subjects and metres, for those of us who are not quite sure about our genius choose variety, in order to minimise the risk of boring our readers. The reading lasted for two days, this being necessitated by the applause of my audience; for though some people in giving a reading skip whole passages, and by so doing imply that what they skip is bad, I never pass over a word, and I even boldly acknowledge that I do not. I read every line in order that I may correct every line, and this cannot be done by those who read only selected passages. You may say that the other course is the more modest, and perhaps shows a greater regard for the audience. It may be so, but my plan is the more frank and the more friendly. For it is the man who is so sure of the affection of his audience that he is not afraid of wearying them, who is their real friend; and, besides, what are acquaintances worth if they merely come to your house to gratify themselves alone? He who prefers to listen to a good volume written by his friend rather than help to make it a good volume, is a self-indulgent fellow, who is no better than a mere stranger. I don't doubt that you, with your usual kindness towards me, are anxious to read this book of mine, which is still quite new, as soon as possible. Well, you shall, but only when it has been carefully revised, for that was the object I had in view when I gave the reading. With parts of it, indeed, you are already familiar, but these I have subsequently changed, either for better or possibly for worse - as is sometimes the case, when we revise long after the original was written - and when you read them you will find that they are new to you and entirely re-written. For when we have made a number of alterations, even the passages which have not been touched seem to have been altered too. Farewell. 9.34. To Tranquillus: Please help me out of my dilemma. I am told that I read badly, at least verses. Speeches I can read fairly well, but my reading of poetry is much inferior. I am thinking therefore, as I am about to give a reading to some intimate friends, of trying the experiment of having one of my freedmen to read for me. The fact that I have chosen one who reads, not perhaps well, but certainly better than I can, will show that I am treating my audience as old friends, provided that he is not flurried, for he is as used to reading as I am to poetry. For my own part, I do not know what I ought to do while he is reading, whether I should sit glued to my seat, without opening my lips like an idle spectator, or whether, as some people I know do, I should follow the words he utters with my lips, eyes, and hands. But in that case I fancy I should not accompany him any better than I should read. So I ask you again to help me out of my dilemma, and write and tell me truly whether it is better for me to read execrably badly, or whether or not I ought to do as I propose. Farewell. 9.34. To Tranquillus. Please help me out of my dilemma. I am told that I read badly, at least verses. Speeches I can read fairly well, but my reading of poetry is much inferior. I am thinking therefore, as I am about to give a reading to some intimate friends, of trying the experiment of having one of my freedmen to read for me. The fact that I have chosen one who reads, not perhaps well, but certainly better than I can, will show that I am treating my audience as old friends, provided that he is not flurried, for he is as used to reading as I am to poetry. For my own part, I do not know what I ought to do while he is reading, whether I should sit glued to my seat, without opening my lips like an idle spectator, or whether, as some people I know do, I should follow the words he utters with my lips, eyes, and hands. But in that case I fancy I should not accompany him any better than I should read. So I ask you again to help me out of my dilemma, and write and tell me truly whether it is better for me to read execrably badly, or whether or not I ought to do as I propose. Farewell. |
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140. Apuleius, The Golden Ass, 10.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Yona, Epicurean Ethics in Horace: The Psychology of Satire (2018) 70, 137 | 10.2. A few days later a wicked and dreadful crime was committed in the town, which I'll set down here so you can learn of it too. The owner of my lodging had a young well-educated son, who was in consequence all obedience and good behaviour, the kind of son you would wish for your own. The boy's mother had died years before. The father remarried, and had a twelve-year old boy by his second wife. The stepmother held sway, noted more for her beauty than character, and either through an innate disregard for her chastity or driven by fate to commit a wholly wicked crime she turned her eyes longingly on her stepson. So, dear reader, now you know, this is no trivial tale but a tragedy, and you've risen from comic slippers to platform shoes. As long as cupid remained an infant, nourished on simple fare, the stepmother hid her guilty blushes, and silently staved off the love-god's weak assaults, but her heart slowly filling with raging flames, hot frenzied love at last blazed in her wildly, and she yielded to the savage god. Feigning illness, she tried to pretend her wounded heart was really bodily illness. Now, as we know, the usual effects on one's appearance are exactly the same in the love-sick and those sick for other reasons: namely abnormal pallor, languid eyes, weak knees, restless sleep, and sighs which are more intense the more protracted the torment. You'd have thought in her case too a high temperature caused her fever, except that she was also full of tears. Alas the ignorance of medical minds, unable to diagnose from those throbbing veins, that variable complexion, the laboured breathing, the tossing from side to side! Yet, dear gods, any intelligent person, even one who's not a specialist, knows the symptoms of desire, on seeing someone burning without a physical cause. She became more and more agitated by her unbearable ardour |
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| 141. Athenaeus, The Learned Banquet, 1.1d e. 269 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 275 |
142. Tertullian, Against Praxeas, 5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 373 | 5. But since they will have the Two to be but One, so that the Father shall be deemed to be the same as the Son, it is only right that the whole question respecting the Son should be examined, as to whether He exists, and who He is and the mode of His existence. Thus shall the truth itself secure its own sanction from the Scriptures, and the interpretations which guard them. There are some who allege that even Genesis opens thus in Hebrew: In the beginning God made for Himself a Son. As there is no ground for this, I am led to other arguments derived from God's own dispensation, in which He existed before the creation of the world, up to the generation of the Son. For before all things God was alone - being in Himself and for Himself universe, and space, and all things. Moreover, He was alone, because there was nothing external to Him but Himself. Yet even not then was He alone; for He had with Him that which He possessed in Himself, that is to say, His own Reason. For God is rational, and Reason was first in Him; and so all things were from Himself. This Reason is His own Thought (or Consciousness) which the Greeks call λόγος, by which term we also designate Word or Discourse and therefore it is now usual with our people, owing to the mere simple interpretation of the term, to say that the Word was in the beginning with God; although it would be more suitable to regard Reason as the more ancient; because God had not Word from the beginning, but He had Reason even before the beginning; because also Word itself consists of Reason, which it thus proves to have been the prior existence as being its own substance. Not that this distinction is of any practical moment. For although God had not yet sent out His Word, He still had Him within Himself, both in company with and included within His very Reason, as He silently planned and arranged within Himself everything which He was afterwards about to utter through His Word. Now, while He was thus planning and arranging with His own Reason, He was actually causing that to become Word which He was dealing with in the way of Word or Discourse. And that you may the more readily understand this, consider first of all, from your own self, who are made in the image and likeness of God, Genesis 1:26 for what purpose it is that you also possess reason in yourself, who are a rational creature, as being not only made by a rational Artificer, but actually animated out of His substance. Observe, then, that when you are silently conversing with yourself, this very process is carried on within you by your reason, which meets you with a word at every movement of your thought, at every impulse of your conception. Whatever you think, there is a word; whatever you conceive, there is reason. You must needs speak it in your mind; and while you are speaking, you admit speech as an interlocutor with you, involved in which there is this very reason, whereby, while in thought you are holding converse with your word, you are (by reciprocal action) producing thought by means of that converse with your word. Thus, in a certain sense, the word is a second person within you, through which in thinking you utter speech, and through which also, (by reciprocity of process,) in uttering speech you generate thought. The word is itself a different thing from yourself. Now how much more fully is all this transacted in God, whose image and likeness even you are regarded as being, inasmuch as He has reason within Himself even while He is silent, and involved in that Reason His Word! I may therefore without rashness first lay this down (as a fixed principle) that even then before the creation of the universe God was not alone, since He had within Himself both Reason, and, inherent in Reason, His Word, which He made second to Himself by agitating it within Himself. |
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143. Pausanias, Description of Greece, 1.38.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •hypsipyle, vergils aeneid and •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, servius commentary on Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251| 1.38.8. ἐκ δὲ Ἐλευσῖνος τραπομένοις ἐπὶ Βοιωτῶν, ἐστὶν ὅμορος Ἀθηναίοις ἡ Πλαταιίς. πρότερον μὲν γὰρ Ἐλευθερεῦσιν ὅροι πρὸς τὴν Ἀττικὴν ἦσαν· προσχωρησάντων δὲ Ἀθηναίοις τούτων, οὕτως ἤδη Βοιωτίας ὁ Κιθαιρών ἐστιν ὅρος. προσεχώρησαν δὲ Ἐλευθερεῖς οὐ πολέμῳ βιασθέντες, ἀλλὰ πολιτείας τε ἐπιθυμήσαντες παρὰ Ἀθηναίων καὶ κατʼ ἔχθος τὸ Θηβαίων. ἐν τούτῳ τῷ πεδίῳ ναός ἐστι Διονύσου, καὶ τὸ ξόανον ἐντεῦθεν Ἀθηναίοις ἐκομίσθη τὸ ἀρχαῖον· τὸ δὲ ἐν Ἐλευθεραῖς τὸ ἐφʼ ἡμῶν ἐς μίμησιν ἐκείνου πεποίηται. | 1.38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one. |
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144. Heliodorus, Ethiopian Story, 6.14-6.15 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 646 | 6.14. After they had learned to play their parts, jesting one at the other and saying how well their garb suited, and had besought the god who had their affairs in charge that he would be content with that which was past and suffer their evil luck to proceed no further, they went to Bessa; where, hoping to find Theagenes and Thyamis, they failed of their purpose. For coming near to Bessa about sunset they beheld a great slaughter of men lately made, of whom the most were Persians, as might easily be known by their armour, and a few of those that dwelt there also. They might conjecture there had been a battle, but they knew not who the parties were that had fought. They ranged about the dead bodies, looking to see if any of their friends were slain — for hearts in fear, careful for what they love best, do oftentimes expect the worst — until at last they saw an old woman who lay upon the dead body of one of the countrymen and wailed wonderfully. They determined therefore, if they could, to inquire somewhat of her; and so, coming to her, attempted at first to comfort her and appease her great sorrow. Which done, they asked for whom she lamented and what battle had been there — Calasiris talking to her in the Egyptian tongue — and she told them all in few words: that she sorrowed for her son, and came of purpose to these dead bodies that some armed man might run on her and kill her; and in the meantime she would do such rites to her son as she was able with tears and lamentations. As touching the battle she told them thus: 'There was a strange young man, of goodly stature and of excellent beauty, carried to Memphis to Oroondates the great king's deputy, a prisoner sent, they said, as a great present from Mitranes the captain of the watch. Our men, who dwell in this village' — showing them a village hard by — 'came out and took the young man away, saying, whether in truth or for a pretext, that they were acquainted with him. When Mitranes heard of this, being angry — and good cause why — he led his army hither two days ago. Now the people of this village are very warlike, and live ever by plunder, and set not a straw by death, and have taken therefore from me, as well as from other women at other times our husbands and our children. So, when they knew certainly of his coming, they placed their ambushment in places convenient for this purpose, and when their enemies came among them they easily subdued them, some attacking in front and others from the ambush, with clamour setting on the Persians' backs. Mitranes was slain as he fought with the foremost, and the greater part of his men with him, for being inclosed they had no way to flee; and a few of our people were killed also. of whom by the wrath of God, my son was one, who had a wound in his breast with a Persian dart, as you see. For him thus slain do I, unhappy creature, sorrow; and shall I fear do the like hereafter for him who is still alive, because yesterday he went with the rest against the inhabitants of Memphis.' Calasiris asked her why they took upon them that expedition. The old woman answered that she had heard her son who was still alive say that they knew that they were now in no small peril but rather in danger of all they had, since they had slain the king's soldiers and the captain of his host. Prince Oroondates had a great company of men with him at Memphis, and as soon as he heard thereof, would come and compass the village about, and revenge this injury by the destruction of all the inhabitants. Therefore they determined, seeing their danger, to redeem their great attempt with one still greater, if they could, and to anticipate Oroondates' attack; thinking that if they came on a sudden, either they would kill him in Memphis, or if he were not there, being busied, as report goes, with the Ethiopian war, they would the sooner force the city to yield, as being void of defenders. Thus they themselves would be safe afterwards, and moreover would do their captain Thyamis service by recovering the office of the priesthood which his younger brother by unjust violence withholdeth from him. And if all their hopes failed, then were they determined valiantly to die and not to come into the Persians' hands to be scorned and tormented by them. 'But,' quoth she, 'strangers, whither go ye?' 'To the village,' said Calasiris. 'It is not safe,' said she, 'to mingle with those of us that are left, seeing that you are not known and come at this unseasonable hour.' 'If you will vouchsafe to entertain us,' said Calasiris, 'we hope we shall be unharmed.' 'I cannot now,' she answered, 'for I must do certain night sacrifices. But if you can wait — and indeed there is no remedy; you must, whether you will or not — get you into some place away from these dead bodies to pass the night, and in the morning I promise I will entertain you and be your warrant.' 6.15. Thus she said. Calasiris told Chariclea all and took her with him and they went their way. And having gone a little past those bodies, they chanced upon a little hill. There he laid him down with her quiver under his head, and Chariclea sat upon her scrip instead of a stool. The moon had just risen, lightening all things with her brightness, for she was now three days past the full; and Calasiris, being an old man and weary with his travels, fell fast asleep. But Chariclea, by reason of the cares that troubled her, slept not that night but beheld a wicked and abominable play, such as the women of Egypt do commonly perform. The old woman thinking she had now gotten a time wherein she would neither be seen nor troubled of any, first digged a trench, then made a fire on both sides thereof, and in the midst laid her son's body. Then taking an earthen pot from a three-footed stool which stood thereby she poured honey into the trench; out of another pot she poured milk, and from the third a libation of wine. Lastly she cast into the trench a lump of dough hardened in the fire, which was made like a man and crowned with a garland of laurel and fennel. This done, she took up a sword which lay among the dead men's shields, and behaving herself as if she had been in a Bacchic frenzy, said many prayers to the moon in strange outlandish terms. Then she cut her arm and with a branch of laurel besprinkled the fire with her blood; and after doing many monstrous and strange things beside these, at length bowing down to her dead son's body and saying somewhat in his ear, she awakened him, and by force of her witchcraft made him suddenly to stand. Chariclea, who hitherto had been looking not without fear, trembled with horror and was utterly discomforted by that wonderful sight, so that she awaked Calasiris and caused him also the behold the spectacle. They could not be seen in their dark corner, but they saw easily what she did by the light of the fire, and heard also what she said, for they were not very far off, and the old woman spake very loud to the body. Her question was this: 'Would his brother, her son who was yet alive, return safe or no?' The body made no answer, but by nodding gave his mother a doubtful hope of success according to her wish, and then fell down upon its face again. But she turned it over on its back and ceased not to ask that question, with more earnest enforcements, it seemed, speaking in his ear. Sometimes she leapt, sword in hand, to the trench, sometimes to the fire, and at length she made the body stand upright again and asked the same question, compelling him to answer not by nods and becks but plainly by word of mouth. While this was doing, Chariclea begged Calasiris earnestly that they might go near and ask the old woman some tidings of Theagenes. But he would not go, saying that the sight was wicked although they were compelled to endure it. It was not becoming for priests either to take delight or be present when such things were doing. Their prescience came from lawful sacrifice and virtuous prayer; the knowledge of sorcerers from traffic with dead bodies in the ground, such as this chance had allowed them to see the Egyptian woman use. |
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| 145. Pliny The Younger, Letters, a b c d\n0 "6.16.2" "6.16.2" "6 16\n1 "6.20.1" "6.20.1" "6 20 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 223 |
146. Lucian, The Ignorant Book-Collector, 4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 275 | 4. imple expedient of buying a number of books. But there again: you may get together the works of Demosthenes, and his eight beautiful copies of Thucydides, all in the orator's own handwriting, and all the manuscripts that Sulla sent away from Athens to Italy, — and you will be no nearer to culture at the end of it, though you should sleep with them under your pillow, or paste them together and wear them as a garment; an ape is still an ape, says the proverb, though his trappings be of gold. So it is with you: you have always a book in your hand, you are always reading; but what it is all about, you have not an idea; you do but prick up asinine ears at the lyre's sound. Books would be precious things indeed, if the mere possession of them guaranteed culture to their owner. You rich men would have it all your own way then; we paupers could not stand against you, if learning were a marketable commodity; and as for the dealers, no one would presume to contest the point of culture with men who have whole shopfuls of books at their disposal. However, you will find on examination that these privileged persons are scarcely less ignorant than yourself. They have just your vile accent, and are as deficient in intelligence as one would expect men to be who have never learnt to distinguish good from bad. Now you see, you have merely bought a few odd volumes from them: they are at the fountain-head, |
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147. Gellius, Attic Nights, 1.7, 2.3.5, 5.4, 5.4.1, 7.2.11, 13.31.1-13.31.6, 18.4.1-18.4.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid •vergil, amata in aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 275; Williams and Vol, Philosophy in Ovid, Ovid as Philosopher (2022) 269 | 1.7. In these words of Cicero, from his fifth oration Against Verres, hanc sibi rem praesidio sperant futurum, there is no error in writing or grammar but those are wrong who do violence to good copies by writing futuram; and in connection mention is also made of another word of Cicero's which, though correct, is wrongly changed; with a few incidental remarks on the melody and cadence of periods for which Cicero earnestly strove. In the fifth oration of Cicero Against Verres, in a copy of unimpeachable fidelity, since it was the result of Tiro's careful scholarship, is this passage. "Men of low degree and humble birth sail the seas; they come to places which they had never before visited. They are neither known to those to whom they have come nor can they always find acquaintances to vouch for them, yet because of this mere faith in their citizenship they believe that they will be safe, not only before our magistrates, who are constrained by fear of the laws and public opinion, and not only among Roman citizens, who are united by the common bond of language, rights, and many interests, but wherever they may come, they hope that this possession will protect them." It seemed to many that there was an error in the last word. For they thought that futuram should be written instead of futurum, and they were sure that the book ought to be corrected, lest like the adulterer in the comedy of Plautus — for so they jested about the error which they thought they had found — this solecism in an oration of Cicero's should be "caught in the act." There chanced to be present there a friend of mine, who had become an expert from wide reading and to whom almost all the older literature had been the object of study, meditation and wakeful nights. He, on examining the book, declared that there was no mistake in writing or grammar in that word, but that Cicero had written correctly and in accordance with early usage. "For futurum is not," said he, "to be taken with rem, as hasty and careless readers think, nor is it used as a participle. It is an infinitive, the kind of word which the Greeks call ἀπαρέμφατος or 'indeterminate,' affected neither by number nor gender. but altogether free and independent, such a word as Gaius Gracchus used in the speech entitled On Publius Popilius, delivered in the places of assembly, in which we read: 'I suppose that my enemies will say this.' He said dicturum, not dicturos; and is it not clear that dicturum in Gracchus is use. according to the same principle as futurum in Cicero? Just as in the Greek language, without any suspicion of error, words such as ἐρεῖν, ποιήσειν, ἔσεσθαι, and the like, are used in all genders and all numbers without distinction." He added that in the third book of the Annals of Claudius Quadrigarius are these words: "While they were being cut to pieces, the forces of the enemy would be busy there (copias . . . futurum)"; and at the beginning of the eighteenth book of the same Quadrigarius: "If you enjoy health proportionate to your own merit and our good-will, we have reason to hope that the gods will bless the good (deos . . . facturum)". that similarly Valerius Antias also in his twenty-fourth book wrote: "If those religious rites should be performed, and the omens should be wholly favourable, the soothsayers declared that everything would proceed as they desired (omnia . . . processurum esse)." "Plautus also in the Casina, speaking of a girl, used occisurum, not occisuram in the following passage: Has Casina a sword? — Yes, two of them. — Why two? — With one she'd fain the bailiff slay, With t'other you. So too Laberius in The Twins wrote: I thought not she would do (facturum) it. Now, all those men were not unaware of the nature of a solecism, but Gracchus used dicturum, Quadrigarius futurum and facturum, Antias processurum, Plautus occisurum and Laberius facturum, in the infinitive mood. a mood which is not inflected for mood or number or person or tense or gender, but expresses them all by one and the same form. just as Marcus Cicero did not use futurum in the masculine or neuter gender — for that would clearly be a solecism — but employed a form which is independent of any influence of gender." Furthermore, that same friend of mine used to say that in the oration of that same Marcus Tullius On Pompey's Military Command Cicero wrote the following, and so my friend always read it: "Since you know that your harbours, and those harbours from which you draw the breath of life, were in the power of the pirates." And he declared that in potestatem fuisse was not a solecism, as the half-educated vulgar think, but he maintained that it was used in accordance with a definite and correct principle, one which the Greeks also followed; and Plautus, who is most choice in his Latinity, said in the Amphitruo: Numero mihi in mentem fuit, not in mente, as we commonly say. But besides Plautus, whom my friend used as an example in this instance, I myself have come upon a great abundance of such expressions in the early writers, and I have jotted them down here and there in these notes of mine. But quite apart from that rule and those authorities, the very sound and order of the words make it quite clear that it is more in accordance with the careful attention to diction and the rhythmical style of Marcus Tullius that, either being good Latin, he should prefer to say potestatem rather than potestate. For the former construction is more agreeable to the ear and better rounded, the latter harsher and less finished, provided always that a man has an ear attuned to such distinctions, not one that is dull and sluggish; it is for the same reason indeed that he preferred to say explicavit rather than explicuit, which was already coming to be the commoner form. These are his own words from the speech which he delivered On Pompey's Military Command: "Sicily is a witness, which, begirt on all sides by many dangers, he freed (explicavit), not by the threat of war, but by his promptness in decision." But if he had said explicuit, the sentence would halt with weak and imperfect rhythm. |
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| 148. Festus Sextus Pompeius, De Verborum Significatione, 55 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid, bedchamber of dido in •vergil, aeneid, conflations of wedding and burial rites in Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 226 |
| 149. Cassius Dio, Roman History, 49.14.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •vergil, as author of aeneid Found in books: Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 154 |
| 150. Chariton, Chaereas And Callirhoe, 3.4 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 646 |
| 151. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 8.19 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 646 |
| 152. Galen, On My [His] Own Books, 19.8-10.271, 19.8.4.269, 273 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: nan nan nan |
| 153. Lactantius, Divine Institutes, 7.15.12 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 53 |
154. Diogenes Laertius, Lives of The Philosophers, a b c d\n0 2.7 2.7 2 7\n1 1.10.17 1.10.17 1 10\n2 1.10.6 1.10.6 1 10\n3 1.10.16 1.10.16 1 10\n4 1.24.17 1.24.17 1 24\n5 438 438 438 0\n6 445 445 445 0\n7 443 443 443 0\n8 450 450 450 0\n9 440 440 440 0\n10 441 441 441 0\n11 448 448 448 0\n12 444 444 444 0\n13 442 442 442 0\n14 447 447 447 0\n15 449 449 449 0\n16 439 439 439 0\n17 446 446 446 0\n18 2. 2. 2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 217 | 2.7. For, when they accused him of neglecting it, he replied, Why then do you not look after it? And at last he went into retirement and engaged in physical investigation without troubling himself about public affairs. When some one inquired, Have you no concern in your native land? Gently, he replied, I am greatly concerned with my fatherland, and pointed to the sky.He is said to have been twenty years old at the invasion of Xerxes and to have lived seventy-two years. Apollodorus in his Chronology says that he was born in the 70th Olympiad, and died in the first year of the 88th Olympiad. He began to study philosophy at Athens in the archonship of Callias when he was twenty; Demetrius of Phalerum states this in his list of archons; and at Athens they say he remained for thirty years. |
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| 155. Eusebius of Caesarea, Life of Constantine, 1.3.2 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 53 |
| 156. Porphyry, Letter To Marcella, 248-249, 310-312, 44-56, 879-882, 888-902, 934-935, 313 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 62 |
| 157. Eusebius of Caesarea, Demonstration of The Gospel, 4.9, 7.1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 46 |
| 158. Claudianus, De Bello Getico, 571-572, 207 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 159. Claudianus, De Bello Gildonico, 17 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 58 |
| 160. Marcellinus, Vita Thucydidis, 47 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 24 |
| 161. Macrobius, Saturnalia, 5.2.6, 6.1.2, 7.2.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 102, 350; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 162. Macrobius, Saturnalia, 1.24.11, 5.2.6, 5.17.5, 6.1.2, 6.2.30-6.2.31, 7.2.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202, 224; Keith and Myers, Vergil and Elegy (2023) 102, 350; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 212; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 163. Socrates Scholasticus, Ecclesiastical History, 7.22.1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56 |
| 164. Claudianus, De Consulatu Stilichonis, 1.374-1.385, 2.204-2.205, 3.106-3.129 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42, 58 |
| 165. Symmachus, Letters, 1.4, 1.51 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42, 53, 59 |
| 166. Symmachus, Relationes, 1.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 167. Nonnus, Dionysiaca, 25.20-25.21, 41.155 (4th cent. CE - 5th cent. CE) Tagged with subjects: •silvae, and the aeneid (vergil), thebaid •vergil, aeneid Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 252; Keith and Myers, Vergil and Elegy (2023) 204 |
| 168. Orosius Paulus, Historiae Adversum Paganos, 5.2.1, 3.14.7, 5.7, 4.23, 5.2.2, 4.17.6, 4.17.5, 5.16.4, 4.17.4, 4.17.3, 4.17.2, 5.11, 4.6.11, 3.22.15, 3.21.1, 5.2.3, 5.2.4, 5.3.1, 5.6.1, 3.20.15, 3.23.67, 5.17.1, 5.17.8, 2.19, 2.18.4, 1.1.14, 7.3.3, 5.17.7, 2.12.1, 5.17.9, 5.17.10, 5.17.11, 5.19.3, 5.24.3, 5.24.5, 6.2.11, 7.42.16, 7.42.17, 7.42.15, 3.13.1, 3.3.3, 7.35.12, 3.5, 7.35.6, 7.35.8, 7.35.7, 4.21.5, 3.9.2, 3.2.8, 7.43.17, 1.6.6, 1.16, 1.17, 1.18.1, 3.1.1, 3.1.24, 3.3.2, 3.6.1, 2.17.15, 2.11.9, 1.20.4, 1.20.3, 7.42.4, 2.19.11, 7.37.16, 7.37.17, 7.37.15, 3.18.5, 4.pr.2-3, 7.37.14, 7.37.12, 6.3.5, 6.18.31, 6.18.32, 7.5.4, 7.41, 7.37.13, 7.43.11, i. pr. 10, 2.6.13, 5.11.2, 5.11.3, 5.11.4, 7.27.15, 7.43.12, 4.11.4, 5.4.15, 5.16, 5.17, 1.8.6, 2.5.5, 2.5.6, 2.5.10, 5.16.21, 7.37.8, 7.37.9, 7.37, 7.26.10, 6.21.17, 2.19.10, 7.37.2, 6.14.1, 5.19.7, 4.16.5, 7.43.4, 7.42.7, 7.42.3, 2.19.12, 2.19.13, 2.19.14, 2.19.15, 5.19.12, 5.19.20, 7.42.8, 5.19.21, 7.42.2, 7.42.1, 6.1.23, 7.42.6, 5.19.22, 4.10.1, 4.10, 4.18.2, 5.1, 5.6, 5.13.3, 5.10.11, 4.9.13, 4.9.12, 4.6.33, 1.2.5, 1.2.4, 1.17.3, 1.20.1, 2.14.1, 2.14.4, 2.18.6, 3.20, 4.pr.6-9, 6.18.30, 1.12.6, 3.pr.1, 1.12.4, 1.12.5, 1.12.7, 1.12.8, 1.12.9, 1.12.10, 1.17.2, 2.16.15, 3.1.2, 3.1.3, 4.16.18, 5.4.7, 2.10.3, 5.15.2, 6.17.7, 5.15.21, 6.1.1, 5.16.24, 5.24.21, 7.39.1, 7.39.10, 7.39.9, 7.39.8, 7.39.7, 7.39.6, 7.39.5, 5.16.23, 5.15.22, 6.6.6, 3.2.9, 3.2.13, 3.10, 6.19.1, 7.27.2, 2.3.9, 2.4.2, 2.4.7, 1.21.21, 1.15, 1.4.4, 1.1.6, 1.1.1, 7.37.18, 2.7.4, 5.19.2, 6.1.30, 7.1.5, 7.9.7, 7.10.4, 7.11.1, 7.19.4, 5.3.4, 5.3.3, 2.11.20, 2.4.10, 2.4.8, 2.4.6, 1.6.3, i. pr. 9, 2.2.4, 1.21.19, 7.39.4, 2.6.2, 2.6.7, 2.6.8, 2.6.9, 2.6.10, 2.6.11, 2.6.14, 2.17.5, 2.6.6, 7.2.2, 7.35, 7.36, 7.39.3, 7.39.2, 7.37.11, 7.38, 1.19.3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 17, 61 |
| 169. Servius, Commentary On The Aeneid, 1.17, 1.198, 1.294, 2.797, 3.1, 4.216, 4.323, 6.603, 6.861, 8.684 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid •relationship with caesar’s forum, and vergil’s aeneid •hypsipyle, vergils aeneid and •vergil, aeneid, hypsipyle story, valerius and statius versions of •vergil, aeneid, servius commentary on •vergil, as author of aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 149; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 182, 212, 220; Nelsestuen, Varro the Agronomist: Political Philosophy, Satire, and Agriculture in the Late Republic (2015) 154; Panoussi, Brides, Mourners, Bacchae: Women's Rituals in Roman Literature (2019) 251; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 253 |
| 170. Claudianus, De Sexto Consulatu Honorii, 407-416, 418-424, 417 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42 |
| 171. Claudianus, In Eutropium Libri Ii, 1.499, 2.598 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56, 58, 60 |
| 172. Claudianus, In Rufinium Libri Ii, 1.273-1.274, 2.50-2.54 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 58 |
| 173. Paulinus of Milan, Vita Sancti Ambrosii Mediolanensis, 36 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42 |
| 174. Augustine, Sermons, 81.9 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56 |
175. Augustine, The City of God, 1.33, 2.18, 2.22, 2.24-2.25, 2.29, 3.3, 3.6-3.8, 3.13-3.15, 3.17, 3.20, 3.29, 3.31, 4.2, 7.8, 19.12 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 148; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11, 17, 53, 55, 59, 60, 61, 99 | 1.33. Oh infatuated men, what is this blindness, or rather madness, which possesses you? How is it that while, as we hear, even the eastern nations are bewailing your ruin, and while powerful states in the most remote parts of the earth are mourning your fall as a public calamity, you yourselves should be crowding to the theatres, should be pouring into them and filling them; and, in short, be playing a madder part now than ever before? This was the foul plague-spot, this the wreck of virtue and honor that Scipio sought to preserve you from when he prohibited the construction of theatres; this was his reason for desiring that you might still have an enemy to fear, seeing as he did how easily prosperity would corrupt and destroy you. He did not consider that republic flourishing whose walls stand, but whose morals are in ruins. But the seductions of evil-minded devils had more influence with you than the precautions of prudent men. Hence the injuries you do, you will not permit to be imputed to you: but the injuries you suffer, you impute to Christianity. Depraved by good fortune, and not chastened by adversity, what you desire in the restoration of a peaceful and secure state, is not the tranquillity of the commonwealth, but the impunity of your own vicious luxury. Scipio wished you to be hard pressed by an enemy, that you might not abandon yourselves to luxurious manners; but so abandoned are you, that not even when crushed by the enemy is your luxury repressed. You have missed the profit of your calamity; you have been made most wretched, and have remained most profligate. 2.18. I will therefore pause, and adduce the testimony of Sallust himself, whose words in praise of the Romans (that equity and virtue prevailed among them not more by force of laws than of nature) have given occasion to this discussion. He was referring to that period immediately after the expulsion of the kings, in which the city became great in an incredibly short space of time. And yet this same writer acknowledges in the first book of his history, in the very exordium of his work, that even at that time, when a very brief interval had elapsed after the government had passed from kings to consuls, the more powerful men began to act unjustly, and occasioned the defection of the people from the patricians, and other disorders in the city. For after Sallust had stated that the Romans enjoyed greater harmony and a purer state of society between the second and third Punic wars than at any other time, and that the cause of this was not their love of good order, but their fear lest the peace they had with Carthage might be broken (this also, as we mentioned, Nasica contemplated when he opposed the destruction of Carthage, for he supposed that fear would tend to repress wickedness, and to preserve wholesome ways of living), he then goes on to say: Yet, after the destruction of Carthage, discord, avarice, ambition, and the other vices which are commonly generated by prosperity, more than ever increased. If they increased, and that more than ever, then already they had appeared, and had been increasing. And so Sallust adds this reason for what he said. For, he says, the oppressive measures of the powerful, and the consequent secessions of the plebs from the patricians, and other civil dissensions, had existed from the first, and affairs were administered with equity and well-tempered justice for no longer a period than the short time after the expulsion of the kings, while the city was occupied with the serious Tuscan war and Tarquin's vengeance. You see how, even in that brief period after the expulsion of the kings, fear, he acknowledges, was the cause of the interval of equity and good order. They were afraid, in fact, of the war which Tarquin waged against them, after he had been driven from the throne and the city, and had allied himself with the Tuscans. But observe what he adds: After that, the patricians treated the people as their slaves, ordering them to be scourged or beheaded just as the kings had done, driving them from their holdings, and harshly tyrannizing over those who had no property to lose. The people, overwhelmed by these oppressive measures, and most of all by exorbitant usury, and obliged to contribute both money and personal service to the constant wars, at length took arms and seceded to Mount Aventine and Mount Sacer, and thus obtained for themselves tribunes and protective laws. But it was only the second Punic war that put an end on both sides to discord and strife. You see what kind of men the Romans were, even so early as a few years after the expulsion of the kings; and it is of these men he says, that equity and virtue prevailed among them not more by force of law than of nature. Now, if these were the days in which the Roman republic shows fairest and best, what are we to say or think of the succeeding age, when, to use the words of the same historian, changing little by little from the fair and virtuous city it was, it became utterly wicked and dissolute? This was, as he mentions, after the destruction of Carthage. Sallust's brief sum and sketch of this period may be read in his own history, in which he shows how the profligate manners which were propagated by prosperity resulted at last even in civil wars. He says: And from this time the primitive manners, instead of undergoing an insensible alteration as hitherto they had done, were swept away as by a torrent: the young men were so depraved by luxury and avarice, that it may justly be said that no father had a son who could either preserve his own patrimony, or keep his hands off other men's. Sallust adds a number of particulars about the vices of Sylla, and the debased condition of the republic in general; and other writers make similar observations, though in much less striking language. However, I suppose you now see, or at least any one who gives his attention has the means of seeing, in what a sink of iniquity that city was plunged before the advent of our heavenly King. For these things happened not only before Christ had begun to teach, but before He was even born of the Virgin. If, then, they dare not impute to their gods the grievous evils of those former times, more tolerable before the destruction of Carthage, but intolerable and dreadful after it, although it was the gods who by their malign craft instilled into the minds of men the conceptions from which such dreadful vices branched out on all sides, why do they impute these present calamities to Christ, who teaches life-giving truth, and forbids us to worship false and deceitful gods, and who, abominating and condemning with His divine authority those wicked and hurtful lusts of men, gradually withdraws His own people from a world that is corrupted by these vices, and is falling into ruins, to make of them an eternal city, whose glory rests not on the acclamations of vanity, but on the judgment of truth? 2.22. But what is relevant to the present question is this, that however admirable our adversaries say the republic was or is, it is certain that by the testimony of their own most learned writers it had become, long before the coming of Christ, utterly wicked and dissolute, and indeed had no existence, but had been destroyed by profligacy. To prevent this, surely these guardian gods ought to have given precepts of morals and a rule of life to the people by whom they were worshipped in so many temples, with so great a variety of priests and sacrifices, with such numberless and diverse rites, so many festal solemnities, so many celebrations of magnificent games. But in all this the demons only looked after their own interest, and cared not at all how their worshippers lived, or rather were at pains to induce them to lead an abandoned life, so long as they paid these tributes to their honor, and regarded them with fear. If any one denies this, let him produce, let him point to, let him read the laws which the gods had given against sedition, and which the Gracchi transgressed when they threw everything into confusion; or those Marius, and Cinna, and Carbo broke when they involved their country in civil wars, most iniquitous and unjustifiable in their causes, cruelly conducted, and yet more cruelly terminated; or those which Sylla scorned, whose life, character, and deeds, as described by Sallust and other historians, are the abhorrence of all mankind. Who will deny that at that time the republic had become extinct? Possibly they will be bold enough to suggest in defense of the gods, that they abandoned the city on account of the profligacy of the citizens, according to the lines of Virgil: Gone from each fane, each sacred shrine, Are those who made this realm divine. But, firstly, if it be so, then they cannot complain against the Christian religion, as if it were that which gave offense to the gods and caused them to abandon Rome, since the Roman immorality had long ago driven from the altars of the city a cloud of little gods, like as many flies. And yet where was this host of divinities, when, long before the corruption of the primitive morality, Rome was taken and burnt by the Gauls? Perhaps they were present, but asleep? For at that time the whole city fell into the hands of the enemy, with the single exception of the Capitoline hill; and this too would have been taken, had not - the watchful geese aroused the sleeping gods! And this gave occasion to the festival of the goose, in which Rome sank nearly to the superstition of the Egyptians, who worship beasts and birds. But of these adventitious evils which are inflicted by hostile armies or by some disaster, and which attach rather to the body than the soul, I am not meanwhile disputing. At present I speak of the decay of morality, which at first almost imperceptibly lost its brilliant hue, but afterwards was wholly obliterated, was swept away as by a torrent, and involved the republic in such disastrous ruin, that though the houses and walls remained standing the leading writers do not scruple to say that the republic was destroyed. Now, the departure of the gods from each fane, each sacred shrine, and their abandonment of the city to destruction, was an act of justice, if their laws inculcating justice and a moral life had been held in contempt by that city. But what kind of gods were these, pray, who declined to live with a people who worshipped them, and whose corrupt life they had done nothing to reform? 2.24. It is certain that Sylla - whose rule was so cruel that, in comparison with it, the preceding state of things which he came to avenge was regretted - when first he advanced towards Rome to give battle to Marius, found the auspices so favourable when he sacrificed, that, according to Livy's account, the augur Postumius expressed his willingness to lose his head if Sylla did not, with the help of the gods, accomplish what he designed. The gods, you see, had not departed from every fane and sacred shrine, since they were still predicting the issue of these affairs, and yet were taking no steps to correct Sylla himself. Their presages promised him great prosperity but no threatenings of theirs subdued his evil passions. And then, when he was in Asia conducting the war against Mithridates, a message from Jupiter was delivered to him by Lucius Titius, to the effect that he would conquer Mithridates; and so it came to pass. And afterwards, when he was meditating a return to Rome for the purpose of avenging in the blood of the citizens injuries done to himself and his friends, a second message from Jupiter was delivered to him by a soldier of the sixth legion, to the effect that it was he who had predicted the victory over Mithridates, and that now he promised to give him power to recover the republic from his enemies, though with great bloodshed. Sylla at once inquired of the soldier what form had appeared to him; and, on his reply, recognized that it was the same as Jupiter had formerly employed to convey to him the assurance regarding the victory over Mithridates. How, then, can the gods be justified in this matter for the care they took to predict these shadowy successes, and for their negligence in correcting Sylla, and restraining him from stirring up a civil war so lamentable and atrocious, that it not merely disfigured, but extinguished, the republic? The truth is, as I have often said, and as Scripture informs us, and as the facts themselves sufficiently indicate, the demons are found to look after their own ends only, that they may be regarded and worshipped as gods, and that men may be induced to offer to them a worship which associates them with their crimes, and involves them in one common wickedness and judgment of God. Afterwards, when Sylla had come to Taranto, and had sacrificed there, he saw on the head of the victim's liver the likeness of a golden crown. Thereupon the same soothsayer Postumius interpreted this to signify a signal victory, and ordered that he only should eat of the entrails. A little afterwards, the slave of a certain Lucius Pontius cried out, I am Bellona's messenger; the victory is yours, Sylla! Then he added that the Capitol should be burned. As soon as he had uttered this prediction he left the camp, but returned the following day more excited than ever, and shouted, The Capitol is fired! And fired indeed it was. This it was easy for a demon both to foresee and quickly to announce. But observe, as relevant to our subject, what kind of gods they are under whom these men desire to live, who blaspheme the Saviour that delivers the wills of the faithful from the dominion of devils. The man cried out in prophetic rapture, The victory is yours, Sylla! And to certify that he spoke by a divine spirit, he predicted also an event which was shortly to happen, and which indeed did fall out, in a place from which he in whom this spirit was speaking was far distant. But he never cried, Forbear your villanies, Sylla! - the villanies which were committed at Rome by that victor to whom a golden crown on the calf's liver had been shown as the divine evidence of his victory. If such signs as this were customarily sent by just gods, and not by wicked demons, then certainly the entrails he consulted should rather have given Sylla intimation of the cruel disasters that were to befall the city and himself. For that victory was not so conducive to his exaltation to power, as it was fatal to his ambition; for by it he became so insatiable in his desires, and was rendered so arrogant and reckless by prosperity, that he may be said rather to have inflicted a moral destruction on himself than corporal destruction on his enemies. But these truly woeful and deplorable calamities the gods gave him no previous hint of, neither by entrails, augury, dream, nor prediction. For they feared his amendment more than his defeat. Yea, they took good care that this glorious conqueror of his own fellow citizens should be conquered and led captive by his own infamous vices, and should thus be the more submissive slave of the demons themselves. 2.25. Now, who does not hereby comprehend - unless he has preferred to imitate such gods rather than by divine grace to withdraw himself from their fellowship - who does not see how eagerly these evil spirits strive by their example to lend, as it were, divine authority to crime? Is not this proved by the fact that they were seen in a wide plain in Campania rehearsing among themselves the battle which shortly after took place there with great bloodshed between the armies of Rome? For at first there were heard loud crashing noises, and afterwards many reported that they had seen for some days together two armies engaged. And when this battle ceased, they found the ground all indented with just such footprints of men and horses as a great conflict would leave. If, then, the deities were veritably fighting with one another, the civil wars of men are sufficiently justified; yet, by the way, let it be observed that such pugnacious gods must be very wicked or very wretched. If, however, it was but a sham-fight, what did they intend by this, but that the civil wars of the Romans should seem no wickedness, but an imitation of the gods? For already the civil wars had begun; and before this, some lamentable battles and execrable massacres had occurred. Already many had been moved by the story of the soldier, who, on stripping the spoils of his slain foe, recognized in the stripped corpse his own brother, and, with deep curses on civil wars, slew himself there and then on his brother's body. To disguise the bitterness of such tragedies, and kindle increasing ardor in this monstrous warfare, these malign demons, who were reputed and worshipped as gods, fell upon this plan of revealing themselves in a state of civil war, that no compunction for fellow citizens might cause the Romans to shrink from such battles, but that the human criminality might be justified by the divine example. By a like craft, too, did these evil spirits command that scenic entertainments, of which I have already spoken, should be instituted and dedicated to them. And in these entertainments the poetical compositions and actions of the drama ascribed such iniquities to the gods, that every one might safely imitate them, whether he believed the gods had actually done such things, or, not believing this, yet perceived that they most eagerly desired to be represented as having done them. And that no one might suppose, that in representing the gods as fighting with one another, the poets had slandered them, and imputed to them unworthy actions, the gods themselves, to complete the deception, confirmed the compositions of the poets by exhibiting their own battles to the eyes of men, not only through actions in the theatres, but in their own persons on the actual field. We have been forced to bring forward these facts, because their authors have not scrupled to say and to write that the Roman republic had already been ruined by the depraved moral habits of the citizens, and had ceased to exist before the advent of our Lord Jesus Christ. Now this ruin they do not impute to their own gods, though they impute to our Christ the evils of this life, which cannot ruin good men, be they alive or dead. And this they do, though our Christ has issued so many precepts inculcating virtue and restraining vice; while their own gods have done nothing whatever to preserve that republic that served them, and to restrain it from ruin by such precepts, but have rather hastened its destruction, by corrupting its morality through their pestilent example. No one, I fancy, will now be bold enough to say that the republic was then ruined because of the departure of the gods from each fane, each sacred shrine, as if they were the friends of virtue, and were offended by the vices of men. No, there are too many presages from entrails, auguries, soothsayings, whereby they boastingly proclaimed themselves prescient of future events and controllers of the fortune of war - all which prove them to have been present. And had they been indeed absent the Romans would never in these civil wars have been so far transported by their own passions as they were by the instigations of these gods. 3.6. I add another instance: If the sins of men so greatly incensed those divinities, that they abandoned Troy to fire and sword to punish the crime of Paris, the murder of Romulus' brother ought to have incensed them more against the Romans than the cajoling of a Greek husband moved them against the Trojans: fratricide in a newly-born city should have provoked them more than adultery in a city already flourishing. It makes no difference to the question we now discuss, whether Romulus ordered his brother to be slain, or slew him with his own hand; it is a crime which many shamelessly deny, many through shame doubt, many in grief disguise. And we shall not pause to examine and weigh the testimonies of historical writers on the subject. All agree that the brother of Romulus was slain, not by enemies, not by strangers. If it was Romulus who either commanded or perpetrated this crime; Romulus was more truly the head of the Romans than Paris of the Trojans; why then did he who carried off another man's wife bring down the anger of the gods on the Trojans, while he who took his brother's life obtained the guardianship of those same gods? If, on the other hand, that crime was not wrought either by the hand or will of Romulus, then the whole city is chargeable with it, because it did not see to its punishment, and thus committed, not fratricide, but parricide, which is worse. For both brothers were the founders of that city, of which the one was by villainy prevented from being a ruler. So far as I see, then, no evil can be ascribed to Troy which warranted the gods in abandoning it to destruction, nor any good to Rome which accounts for the gods visiting it with prosperity; unless the truth be, that they fled from Troy because they were vanquished, and betook themselves to Rome to practise their characteristic deceptions there. Nevertheless they kept a footing for themselves in Troy, that they might deceive future inhabitants who re-peopled these lands; while at Rome, by a wider exercise of their maligt arts, they exulted in more abundant honors. 3.14. But what happened after Numa's reign, and under the other kings, when the Albans were provoked into war, with sad results not to themselves alone, but also to the Romans? The long peace of Numa had become tedious; and with what endless slaughter and detriment of both states did the Roman and Alban armies bring it to an end! For Alba, which had been founded by Ascanius, son of Æneas, and which was more properly the mother of Rome than Troy herself, was provoked to battle by Tullus Hostilius, king of Rome, and in the conflict both inflicted and received such damage, that at length both parties wearied of the struggle. It was then devised that the war should be decided by the combat of three twin-brothers from each army: from the Romans the three Horatii stood forward, from the Albans the three Curiatii. Two of the Horatii were overcome and disposed of by the Curiatii; but by the remaining Horatius the three Curiatii were slain. Thus Rome remained victorious, but with such a sacrifice that only one survivor returned to his home. Whose was the loss on both sides? Whose the grief, but of the offspring of Æneas, the descendants of Ascanius, the progeny of Venus, the grandsons of Jupiter? For this, too, was a worse than civil war, in which the belligerent states were mother and daughter. And to this combat of the three twin-brothers there was added another atrocious and horrible catastrophe. For as the two nations had formerly been friendly (being related and neighbors), the sister of the Horatii had been betrothed to one of the Curiatii; and she, when she saw her brother wearing the spoils of her betrothed, burst into tears, and was slain by her own brother in his anger. To me, this one girl seems to have been more humane than the whole Roman people. I cannot think her to blame for lamenting the man to whom already she had plighted her troth, or, as perhaps she was doing, for grieving that her brother should have slain him to whom he had promised his sister. For why do we praise the grief of Æneas (in Virgil ) over the enemy cut down even by his own hand? Why did Marcellus shed tears over the city of Syracuse, when he recollected, just before he destroyed, its magnificence and meridian glory, and thought upon the common lot of all things? I demand, in the name of humanity, that if men are praised for tears shed over enemies conquered by themselves, a weak girl should not be counted criminal for bewailing her lover slaughtered by the hand of her brother. While, then, that maiden was weeping for the death of her betrothed inflicted by her brother's hand, Rome was rejoicing that such devastation had been wrought on her mother state, and that she had purchased a victory with such an expenditure of the common blood of herself and the Albans. Why allege to me the mere names and words of glory and victory? Tear off the disguise of wild delusion, and look at the naked deeds: weigh them naked, judge them naked. Let the charge be brought against Alba, as Troy was charged with adultery. There is no such charge, none like it found: the war was kindled only in order that there Might sound in languid ears the cry of Tullus and of victory. This vice of restless ambition was the sole motive to that social and parricidal war - a vice which Sallust brands in passing; for when he has spoken with brief but hearty commendation of those primitive times in which life was spent without covetousness, and every one was sufficiently satisfied with what he had, he goes on: But after Cyrus in Asia, and the Lacedemonians and Athenians in Greece, began to subdue cities and nations, and to account the lust of sovereignty a sufficient ground for war, and to reckon that the greatest glory consisted in the greatest empire; and so on, as I need not now quote. This lust of sovereignty disturbs and consumes the human race with frightful ills. By this lust Rome was overcome when she triumphed over Alba, and praising her own crime, called it glory. For, as our Scriptures say, the wicked boasts of his heart's desire, and blesses the covetous, whom the Lord abhors. Away, then, with these deceitful masks, these deluding whitewashes, that things may be truthfully seen and scrutinized. Let no man tell me that this and the other was a great man, because he fought and conquered so and so. Gladiators fight and conquer, and this barbarism has its meed of praise; but I think it were better to take the consequences of any sloth, than to seek the glory won by such arms. And if two gladiators entered the arena to fight, one being father, the other his son, who would endure such a spectacle? Who would not be revolted by it? How, then, could that be a glorious war which a daughter-state waged against its mother? Or did it constitute a difference, that the battlefield was not an arena, and that the wide plains were filled with the carcasses not of two gladiators, but of many of the flower of two nations; and that those contests were viewed not by the amphitheatre, but by the whole world, and furnished a profane spectacle both to those alive at the time, and to their posterity, so long as the fame of it is handed down? Yet those gods, guardians of the Roman empire, and, as it were, theatric spectators of such contests as these, were not satisfied until the sister of the Horatii was added by her brother's sword as a third victim from the Roman side, so that Rome herself, though she won the day, should have as many deaths to mourn. Afterwards, as a fruit of the victory, Alba was destroyed, though it was there the Trojan gods had formed a third asylum after Ilium had been sacked by the Greeks, and after they had left Lavinium, where Æneas had founded a kingdom in a land of banishment. But probably Alba was destroyed because from it too the gods had migrated, in their usual fashion, as Virgil says: Gone from each fane, each sacred shrine, Are those who made this realm divine. Gone, indeed, and from now their third asylum, that Rome might seem all the wiser in committing herself to them after they had deserted three other cities. Alba, whose king Amulius had banished his brother, displeased them; Rome, whose king Romulus had slain his brother, pleased them. But before Alba was destroyed, its population, they say, was amalgamated with the inhabitants of Rome so that the two cities were one. Well, admitting it was so, yet the fact remains that the city of Ascanius, the third retreat of the Trojan gods, was destroyed by the daughter-city. Besides, to effect this pitiful conglomerate of the war's leavings, much blood was spilled on both sides. And how shall I speak in detail of the same wars, so often renewed in subsequent reigns, though they seemed to have been finished by great victories; and of wars that time after time were brought to an end by great slaughters, and which yet time after time were renewed by the posterity of those who had made peace and struck treaties? of this calamitous history we have no small proof, in the fact that no subsequent king closed the gates of war; and therefore with all their tutelar gods, no one of them reigned in peace. 3.15. And what was the end of the kings themselves? of Romulus, a flattering legend tells us that he was assumed into heaven. But certain Roman historians relate that he was torn in pieces by the senate for his ferocity, and that a man, Julius Proculus, was suborned to give out that Romulus had appeared to him, and through him commanded the Roman people to worship him as a god; and that in this way the people, who were beginning to resent the action of the senate, were quieted and pacified. For an eclipse of the sun had also happened; and this was attributed to the divine power of Romulus by the ignorant multitude, who did not know that it was brought about by the fixed laws of the sun's course: though this grief of the sun might rather have been considered proof that Romulus had been slain, and that the crime was indicated by this deprivation of the sun's light; as, in truth, was the case when the Lord was crucified through the cruelty and impiety of the Jews. For it is sufficiently demonstrated that this latter obscuration of the sun did not occur by the natural laws of the heavenly bodies, because it was then the Jewish Passover, which is held only at full moon, whereas natural eclipses of the sun happen only at the last quarter of the moon. Cicero, too, shows plainly enough that the apotheosis of Romulus was imaginary rather than real, when, even while he is praising him in one of Scipio's remarks in the De Republica, he says: Such a reputation had he acquired, that when he suddenly disappeared during an eclipse of the sun, he was supposed to have been assumed into the number of the gods, which could be supposed of no mortal who had not the highest reputation for virtue. By these words, he suddenly disappeared, we are to understand that he was mysteriously made away with by the violence either of the tempest or of a murderous assault. For their other writers speak not only of an eclipse, but of a sudden storm also, which certainly either afforded opportunity for the crime, or itself made an end of Romulus. And of Tullus Hostilius, who was the third king of Rome, and who was himself destroyed by lightning, Cicero in the same book says, that he was not supposed to have been deified by this death, possibly because the Romans were unwilling to vulgarize the promotion they were assured or persuaded of in the case of Romulus, lest they should bring it into contempt by gratuitously assigning it to all and sundry. In one of his invectives, too, he says, in round terms, The founder of this city, Romulus, we have raised to immortality and divinity by kindly celebrating his services; implying that his deification was not real, but reputed, and called so by courtesy on account of his virtues. In the dialogue Hortensius, too, while speaking of the regular eclipses of the sun, he says that they produce the same darkness as covered the death of Romulus, which happened during an eclipse of the sun. Here you see he does not at all shrink from speaking of his death, for Cicero was more of a reasoner than an eulogist. The other kings of Rome, too, with the exception of Numa Pompilius and Ancus Marcius, who died natural deaths, what horrible ends they had! Tullus Hostilius, the conqueror and destroyer of Alba, was, as I said, himself and all his house consumed by lightning. Priscus Tarquinius was slain by his predecessor's sons. Servius Tullius was foully murdered by his son-in-law Tarquinius Superbus, who succeeded him on the throne. Nor did so flagrant a parricide committed against Rome's best king drive from their altars and shrines those gods who were said to have been moved by Paris' adultery to treat poor Troy in this style, and abandon it to the fire and sword of the Greeks. Nay, the very Tarquin who had murdered, was allowed to succeed his father-in-law. And this infamous parricide, during the reign he had secured by murder, was allowed to triumph in many victorious wars, and to build the Capitol from their spoils; the gods meanwhile not departing, but abiding, and abetting, and suffering their king Jupiter to preside and reign over them in that very splendid Capitol, the work of a parricide. For he did not build the Capitol in the days of his innocence, and then suffer banishment for subsequent crimes; but to that reign during which he built the Capitol, he won his way by unnatural crime. And when he was afterwards banished by the Romans, and forbidden the city, it was not for his own but his son's wickedness in the affair of Lucretia - a crime perpetrated not only without his cognizance, but in his absence. For at that time he was besieging Ardea, and fighting Rome's battles; and we cannot say what he would have done had he been aware of his son's crime. Notwithstanding, though his opinion was neither inquired into nor ascertained, the people stripped him of royalty; and when he returned to Rome with his army, it was admitted, but he was excluded, abandoned by his troops, and the gates shut in his face. And yet, after he had appealed to the neighboring states, and tormented the Romans with calamitous but unsuccessful wars, and when he was deserted by the ally on whom he most depended, despairing of regaining the kingdom, he lived a retired and quiet life for fourteen years, as it is reported, in Tusculum, a Roman town, where he grew old in his wife's company, and at last terminated his days in a much more desirable fashion than his father-in-law, who had perished by the hand of his son-in-law; his own daughter abetting, if report be true. And this Tarquin the Romans called, not the Cruel, nor the Infamous, but the Proud; their own pride perhaps resenting his tyrannical airs. So little did they make of his murdering their best king, his own father-in-law, that they elected him their own king. I wonder if it was not even more criminal in them to reward so bountifully so great a criminal. And yet there was no word of the gods abandoning the altars; unless, perhaps, some one will say in defense of the gods, that they remained at Rome for the purpose of punishing the Romans, rather than of aiding and profiting them, seducing them by empty victories, and wearing them out by severe wars. Such was the life of the Romans under the kings during the much-praised epoch of the state which extends to the expulsion of Tarquinius Superbus in the 243d year, during which all those victories, which were bought with so much blood and such disasters, hardly pushed Rome's dominion twenty miles from the city; a territory which would by no means bear comparison with that of any petty G tulian state. 3.17. After this, when their fears were gradually diminished - not because the wars ceased, but because they were not so furious - that period in which things were ordered with justice and moderation drew to an end, and there followed that state of matters which Sallust thus briefly sketches: Then began the patricians to oppress the people as slaves, to condemn them to death or scourging, as the kings had done, to drive them from their holdings, and to tyrannize over those who had no property to lose. The people, overwhelmed by these oppressive measures, and most of all by usury, and obliged to contribute both money and personal service to the constant wars, at length took arms and seceded to Mount Aventine and Mount Sacer, and thus secured for themselves tribunes and protective laws. But it was only the second Punic war that put an end on both sides to discord and strife. But why should I spend time in writing such things, or make others spend it in reading them? Let the terse summary of Sallust suffice to intimate the misery of the republic through all that long period till the second Punic war - how it was distracted from without by unceasing wars, and torn with civil broils and dissensions. So that those victories they boast were not the substantial joys of the happy, but the empty comforts of wretched men, and seductive incitements to turbulent men to concoct disasters upon disasters. And let not the good and prudent Romans be angry at our saying this; and indeed we need neither deprecate nor denounce their anger, for we know they will harbor none. For we speak no more severely than their own authors, and much less elaborately and strikingly; yet they diligently read these authors, and compel their children to learn them. But they who are angry, what would they do to me were I to say what Sallust says? Frequent mobs, seditions, and at last civil wars, became common, while a few leading men on whom the masses were dependent, affected supreme power under the seemly pretence of seeking the good of senate and people; citizens were judged good or bad without reference to their loyalty to the republic (for all were equally corrupt); but the wealthy and dangerously powerful were esteemed good citizens, because they maintained the existing state of things. Now, if those historians judged that an honorable freedom of speech required that they should not be silent regarding the blemishes of their own state, which they have in many places loudly applauded in their ignorance of that other and true city in which citizenship is an everlasting dignity; what does it become us to do, whose liberty ought to be so much greater, as our hope in God is better and more assured, when they impute to our Christ the calamities of this age, in order that men of the less instructed and weaker sort may be alienated from that city in which alone eternal and blessed life can be enjoyed? Nor do we utter against their gods anything more horrible than their own authors do, whom they read and circulate. For, indeed, all that we have said we have derived from them, and there is much more to say of a worse kind which we are unable to say. Where, then, were those gods who are supposed to be justly worshipped for the slender and delusive prosperity of this world, when the Romans, who were seduced to their service by lying wiles, were harassed by such calamities? Where were they when Valerius the consul was killed while defending the Capitol, that had been fired by exiles and slaves? He was himself better able to defend the temple of Jupiter, than that crowd of divinities with their most high and mighty king, whose temple he came to the rescue of were able to defend him. Where were they when the city, worn out with unceasing seditions, was waiting in some kind of calm for the return of the ambassadors who had been sent to Athens to borrow laws, and was desolated by dreadful famine and pestilence? Where were they when the people, again distressed with famine, created for the first time a prefect of the market; and when Spurius Melius, who, as the famine increased, distributed grain to the famishing masses, was accused of aspiring to royalty, and at the instance of this same prefect, and on the authority of the superannuated dictator L. Quintius, was put to death by Quintus Servilius, master of the horse - an event which occasioned a serious and dangerous riot? Where were they when that very severe pestilence visited Rome, on account of which the people, after long and wearisome and useless supplications of the helpless gods, conceived the idea of celebrating Lectisternia, which had never been done before; that is to say, they set couches in honor of the gods, which accounts for the name of this sacred rite, or rather sacrilege? Where were they when, during ten successive years of reverses, the Roman army suffered frequent and great losses among the Veians and would have been destroyed but for the succor of Furius Camillus, who was afterwards banished by an ungrateful country? Where were they when the Gauls took sacked, burned, and desolated Rome? Where were they when that memorable pestilence wrought such destruction, in which Furius Camillus too perished, who first defended the ungrateful republic from the Veians, and afterwards saved it from the Gauls? Nay, during this plague, they introduced a new pestilence of scenic entertainments, which spread its more fatal contagion, not to the bodies, but the morals of the Romans? Where were they when another frightful pestilence visited the city - I mean the poisonings imputed to an incredible number of noble Roman matrons, whose characters were infected with a disease more fatal than any plague? Or when both consuls at the head of the army were beset by the Samnites in the Caudine Forks, and forced to strike a shameful treaty, 600 Roman knights being kept as hostages; while the troops, having laid down their arms, and being stripped of everything, were made to pass under the yoke with one garment each? Or when, in the midst of a serious pestilence, lightning struck the Roman camp and killed many? Or when Rome was driven, by the violence of another intolerable plague, to send to Epidaurus for Æsculapius as a god of medicine; since the frequent adulteries of Jupiter in his youth had not perhaps left this king of all who so long reigned in the Capitol, any leisure for the study of medicine? Or when, at one time, the Lucanians, Brutians, Samnites, Tuscans, and Senonian Gauls conspired against Rome, and first slew her ambassadors, then overthrew an army under the pr tor, putting to the sword 13,000 men, besides the commander and seven tribunes? Or when the people, after the serious and long-continued disturbances at Rome, at last plundered the city and withdrew to Janiculus; a danger so grave, that Hortensius was created dictator, - an office which they had recourse to only in extreme emergencies; and he, having brought back the people, died while yet he retained his office - an event without precedent in the case of any dictator, and which was a shame to those gods who had now Æsculapius among them? At that time, indeed, so many wars were everywhere engaged in, that through scarcity of soldiers they enrolled for military service the proletarii, who received this name, because, being too poor to equip for military service, they had leisure to beget offspring. Pyrrhus, king of Greece, and at that time of widespread renown, was invited by the Tarentines to enlist himself against Rome. It was to him that Apollo, when consulted regarding the issue of his enterprise, uttered with some pleasantry so ambiguous an oracle, that whichever alternative happened, the god himself should be counted divine. For he so worded the oracle that whether Pyrrhus was conquered by the Romans, or the Romans by Pyrrhus, the soothsaying god would securely await the issue. And then what frightful massacres of both armies ensued! Yet Pyrrhus remained conqueror, and would have been able now to proclaim Apollo a true diviner, as he understood the oracle, had not the Romans been the conquerors in the next engagement. And while such disastrous wars were being waged, a terrible disease broke out among the women. For the pregt women died before delivery. And Æsculapius, I fancy, excused himself in this matter on the ground that he professed to be arch-physician, not midwife. Cattle, too, similarly perished; so that it was believed that the whole race of animals was destined to become extinct. Then what shall I say of that memorable winter in which the weather was so incredibly severe, that in the Forum frightfully deep snow lay for forty days together, and the Tiber was frozen? Had such things happened in our time, what accusations we should have heard from our enemies! And that other great pestilence, which raged so long and carried off so many; what shall I say of it? Spite of all the drugs of Æsculapius, it only grew worse in its second year, till at last recourse was had to the Sibylline books - a kind of oracle which, as Cicero says in his De Divinatione, owes significance to its interpreters, who make doubtful conjectures as they can or as they wish. In this instance, the cause of the plague was said to be that so many temples had been used as private residences. And thus Æsculapius for the present escaped the charge of either ignominious negligence or want of skill. But why were so many allowed to occupy sacred tenements without interference, unless because supplication had long been addressed in vain to such a crowd of gods, and so by degrees the sacred places were deserted of worshippers, and being thus vacant, could without offense be put at least to some human uses? And the temples, which were at that time laboriously recognized and restored that the plague might be stayed, fell afterwards into disuse, and were again devoted to the same human uses. Had they not thus lapsed into obscurity, it could not have been pointed to as proof of Varro's great erudition, that in his work on sacred places he cites so many that were unknown. Meanwhile, the restoration of the temples procured no cure of the plague, but only a fine excuse for the gods. 4.2. We had promised, then, that we would say something against those who attribute the calamities of the Roman republic to our religion, and that we would recount the evils, as many and great as we could remember or might deem sufficient, which that city, or the provinces belonging to its empire, had suffered before their sacrifices were prohibited, all of which would beyond doubt have been attributed to us, if our religion had either already shone on them, or had thus prohibited their sacrilegious rites. These things we have, as we think, fully disposed of in the second and third books, treating in the second of evils in morals, which alone or chiefly are to be accounted evils; and in the third, of those which only fools dread to undergo - namely, those of the body or of outward things - which for the most part the good also suffer. But those evils by which they themselves become evil, they take, I do not say patiently, but with pleasure. And how few evils have I related concerning that one city and its empire! Not even all down to the time of C sar Augustus. What if I had chosen to recount and enlarge on those evils, not which men have inflicted on each other; such as the devastations and destructions of war, but which happen in earthly things, from the elements of the world itself. of such evils Apuleius speaks briefly in one passage of that book which he wrote, De Mundo, saying that all earthly things are subject to change, overthrow, and destruction. For, to use his own words, by excessive earthquakes the ground has burst asunder, and cities with their inhabitants have been clean destroyed: by sudden rains whole regions have been washed away; those also which formerly had been continents, have been insulated by strange and new-come waves, and others, by the subsiding of the sea, have been made passable by the foot of man: by winds and storms cities have been overthrown; fires have flashed forth from the clouds, by which regions in the East being burnt up have perished; and on the western coasts the like destructions have been caused by the bursting forth of waters and floods. So, formerly, from the lofty craters of Etna, rivers of fire kindled by God have flowed like a torrent down the steeps. If I had wished to collect from history wherever I could, these and similar instances, where should I have finished what happened even in those times before the name of Christ had put down those of their idols, so vain and hurtful to true salvation? I promised that I should also point out which of their customs, and for what cause, the true God, in whose power all kingdoms are, had deigned to favor to the enlargement of their empire; and how those whom they think gods can have profited them nothing, but much rather hurt them by deceiving and beguiling them; so that it seems to me I must now speak of these things, and chiefly of the increase of the Roman empire. For I have already said not a little, especially in the second book, about the many evils introduced into their manners by the hurtful deceits of the demons whom they worshipped as gods. But throughout all the three books already completed, where it appeared suitable, we have set forth how much succor God, through the name of Christ, to whom the barbarians beyond the custom of war paid so much honor, has bestowed on the good and bad, according as it is written, Who makes His sun to rise on the good and the evil, and gives rain to the just and the unjust. Matthew 24:45 19.12. Whoever gives even moderate attention to human affairs and to our common nature, will recognize that if there is no man who does not wish to be joyful, neither is there any one who does not wish to have peace. For even they who make war desire nothing but victory - desire, that is to say, to attain to peace with glory. For what else is victory than the conquest of those who resist us? And when this is done there is peace. It is therefore with the desire for peace that wars are waged, even by those who take pleasure in exercising their warlike nature in command and battle. And hence it is obvious that peace is the end sought for by war. For every man seeks peace by waging war, but no man seeks war by making peace. For even they who intentionally interrupt the peace in which they are living have no hatred of peace, but only wish it changed into a peace that suits them better. They do not, therefore, wish to have no peace, but only one more to their mind. And in the case of sedition, when men have separated themselves from the community, they yet do not effect what they wish, unless they maintain some kind of peace with their fellow-conspirators. And therefore even robbers take care to maintain peace with their comrades, that they may with greater effect and greater safety invade the peace of other men. And if an individual happen to be of such unrivalled strength, and to be so jealous of partnership, that he trusts himself with no comrades, but makes his own plots, and commits depredations and murders on his own account, yet he maintains some shadow of peace with such persons as he is unable to kill, and from whom he wishes to conceal his deeds. In his own home, too, he makes it his aim to be at peace with his wife and children, and any other members of his household; for unquestionably their prompt obedience to his every look is a source of pleasure to him. And if this be not rendered, he is angry, he chides and punishes; and even by this storm he secures the calm peace of his own home, as occasion demands. For he sees that peace cannot be maintained unless all the members of the same domestic circle be subject to one head, such as he himself is in his own house. And therefore if a city or nation offered to submit itself to him, to serve him in the same style as he had made his household serve him, he would no longer lurk in a brigand's hiding-places, but lift his head in open day as a king, though the same coveteousness and wicked ness should remain in him. And thus all men desire to have peace with their own circle whom they wish to govern as suits themselves. For even those whom they make war against they wish to make their own, and impose on them the laws of their own peace. But let us suppose a man such as poetry and mythology speak of - a man so insociable and savage as to be called rather a semi-man than a man. Although, then, his kingdom was the solitude of a dreary cave, and he himself was so singularly bad-hearted that he was named Κακός, which is the Greek word for bad; though he had no wife to soothe him with endearing talk, no children to play with, no sons to do his bidding, no friend to enliven him with intercourse, not even his father Vulcan (though in one respect he was happier than his father, not having begotten a monster like himself); although he gave to no man, but took as he wished whatever he could, from whomsoever he could, when he could yet in that solitary den, the floor of which, as Virgil says, was always reeking with recent slaughter, there was nothing else than peace sought, a peace in which no one should molest him, or disquiet him with any assault or alarm. With his own body he desired to be at peace, and he was satisfied only in proportion as he had this peace. For he ruled his members, and they obeyed him; and for the sake of pacifying his mortal nature, which rebelled when it needed anything, and of allaying the sedition of hunger which threatened to banish the soul from the body, he made forays, slew, and devoured, but used the ferocity and savageness he displayed in these actions only for the preservation of his own life's peace. So that, had he been willing to make with other men the same peace which he made with himself in his own cave, he would neither have been called bad, nor a monster, nor a semi-man. Or if the appearance of his body and his vomiting smoky fires frightened men from having any dealings with him, perhaps his fierce ways arose not from a desire to do mischief, but from the necessity of finding a living. But he may have had no existence, or, at least, he was not such as the poets fancifully describe him, for they had to exalt Hercules, and did so at the expense of Cacus. It is better, then, to believe that such a man or semi-man never existed, and that this, in common with many other fancies of the poets, is mere fiction. For the most savage animals (and he is said to have been almost a wild beast) encompass their own species with a ring of protecting peace. They cohabit, beget, produce, suckle, and bring up their young, though very many of them are not gregarious, but solitary - not like sheep, deer, pigeons, starlings, bees, but such as lions, foxes, eagles, bats. For what tigress does not gently purr over her cubs, and lay aside her ferocity to fondle them? What kite, solitary as he is when circling over his prey, does not seek a mate, build a nest, hatch the eggs, bring up the young birds, and maintain with the mother of his family as peaceful a domestic alliance as he can? How much more powerfully do the laws of man's nature move him to hold fellowship and maintain peace with all men so far as in him lies, since even wicked men wage war to maintain the peace of their own circle, and wish that, if possible, all men belonged to them, that all men and things might serve but one head, and might, either through love or fear, yield themselves to peace with him! It is thus that pride in its perversity apes God. It abhors equality with other men under Him; but, instead of His rule, it seeks to impose a rule of its own upon its equals. It abhors, that is to say, the just peace of God, and loves its own unjust peace; but it cannot help loving peace of one kind or other. For there is no vice so clean contrary to nature that it obliterates even the faintest traces of nature. He, then, who prefers what is right to what is wrong, and what is well-ordered to what is perverted, sees that the peace of unjust men is not worthy to be called peace in comparison with the peace of the just. And yet even what is perverted must of necessity be in harmony with, and in dependence on, and in some part of the order of things, for otherwise it would have no existence at all. Suppose a man hangs with his head downwards, this is certainly a perverted attitude of body and arrangement of its members; for that which nature requires to be above is beneath, and vice versâ. This perversity disturbs the peace of the body, and is therefore painful. Nevertheless the spirit is at peace with its body, and labors for its preservation, and hence the suffering; but if it is banished from the body by its pains, then, so long as the bodily framework holds together, there is in the remains a kind of peace among the members, and hence the body remains suspended. And inasmuch as the earthly body tends towards the earth, and rests on the bond by which it is suspended, it tends thus to its natural peace, and the voice of its own weight demands a place for it to rest; and though now lifeless and without feeling, it does not fall from the peace that is natural to its place in creation, whether it already has it, or is tending towards it. For if you apply embalming preparations to prevent the bodily frame from mouldering and dissolving, a kind of peace still unites part to part, and keeps the whole body in a suitable place on the earth - in other words, in a place that is at peace with the body. If, on the other hand, the body receive no such care, but be left to the natural course, it is disturbed by exhalations that do not harmonize with one another, and that offend our senses; for it is this which is perceived in putrefaction until it is assimilated to the elements of the world, and particle by particle enters into peace with them. Yet throughout this process the laws of the most high Creator and Governor are strictly observed, for it is by Him the peace of the universe is administered. For although minute animals are produced from the carcass of a larger animal, all these little atoms, by the law of the same Creator, serve the animals they belong to in peace. And although the flesh of dead animals be eaten by others, no matter where it be carried, nor what it be brought into contact with, nor what it be converted and changed into, it still is ruled by the same laws which pervade all things for the conservation of every mortal race, and which bring things that fit one another into harmony. |
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| 176. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 10.9-10.11, 11.6, 11.31-11.32 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42, 99 |
| 177. Augustine, On Christian Doctrine, 7.14 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 186 |
| 178. Augustine, Confessions, a b c d\n0 5.(8)14 5.(8)14 5 (8)14\n1 9.(10)23 9.(10)23 9 (10)23\n2 3.(6)11 3.(6)11 3 (6)11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 179. Scriptores Historiae Augustae, Carus, 2-3 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42 |
| 180. Prudentius, On The Crown of Martyrdom, 1.118-1.120, 2.185-2.312, 2.413-2.484, 2.497, 12.1, 12.65-12.66, 13.15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •aeneid (vergil) Found in books: Walter, Time in Ancient Stories of Origin (2020) 195, 196, 202 |
| 181. Servius, In Vergilii Bucolicon Librum, 6.11 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 149; Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 202 |
| 182. Prudentius, Contra Symmachum, 1.458-1.460, 1.543, 2.429, 2.578-2.618 (4th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11, 42, 53 |
183. Sidonius Apollinaris, Letters, 4.3 (5th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 58 | 4.3. III To Claudianus [Mamertus] [472 CE] You declare, most honoured master, that I have offended against the laws of friendship: you allege that though it is my turn to give you epistolary greeting, I have let my tablets and stylus lie, and no traveller's hand has been burdened with papyrus of mine inscribed with my assiduous wishes for your welfare. The suggestion is unfair; you cannot really suppose that any man on earth, with the least devotion to Latin letters, would lightly submit his compositions to the ordeal of being read to you; you, with whose accomplishments, but for the overwhelming privilege of antiquity, I should never rank either Fronto's gravity, or the fulminating force of Apuleius; for compared with you the Varros, both he of the Atax and he of Reate, and the Plinies, uncle and nephew, will always seem provincial. [2] In support of this opinion I have only to mention your new volume on the nature of the Soul, with all its wealth of evidence and mastery of diction. The dedication to me I regarded as an inestimable gift: the fame which my own books would never keep alive, would now be immortalized by yours. Great God! what a wonderful book it is, and of what authority! abstruse in subject, in exposition clear as day; in statement serried, expansive in discussion, and though barbed with many a point of syllogism, yet soft with vernal flowers of eloquence! [3] You have found ancient words which by their very age regain the charm of novelty; compared with these even a classic vocabulary seems obsolete. And what is more, the style, so succinct in its short clauses, has yet an even flow; loaded with facts, concise in comment, these pages do not merely propound — they inform. It was once, and rightly, held the highest part of eloquence to condense much matter into a small space and aim at exhausting the subject before the paper. [4] And what a charming feature it is in your books, when you allow some relaxation in the sustained display of mastery and interpose most welcome Graces amid the severities of argument; by this means the reader's attention, strained by following that exhaustive analysis of doctrine and philosophy, is suddenly relieved by the most delightful of digressions, comforting as harbours after open seas. O work of endless excellences! O worthy expression of a genius subtle without tenuity, which neither freshets of hyperbole swell, nor mean terms minish and abase! |
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| 184. Jerome, Chronicon Eusebii (Interpretatio Chronicae Eusebii Pamphili), a. abr. 1264 (5th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 54 |
| 185. Gennadius of Marseilles 5Th Cent, Catalogue of Illustrious Men, 39 (5th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 58 |
| 186. Jerome, Letters, 123.7 (5th cent. CE - 5th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 57 |
| 187. Fortunatus Venantius Honorius Clementianus, Carmina, 1.59 (6th cent. CE - 6th cent. CE) Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 58 |
| 188. Augustine, Letters, 135, 2*, 137 (7th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 58 |
| 189. Patrizi, Francesco, Epigrams, 188.4-188.5 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 372 |
| 190. Gallus, Cornelius, Fr., 2.2-5 (courtney) Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 100 |
| 191. Servius Danielis, Ad A., 4.682 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 207 |
| 192. Callimachus, Epodes, 1.1 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 374 |
| 193. Plutarch, Tranq., 10.470b-470c Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 119 |
| 195. Papyri, P.Oxy., 1368 col. 2.1-15 Tagged with subjects: •vergil, aeneid Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 646 |
| 196. Cicero, Corpus Inscriptionum Latinum, i2 2138, i2 1222 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 303 |
| 197. Ariosto, Orlando Furioso, 18.153-18.154, 18.192 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 394 |
| 198. Calenzio, Ad Hiaracum, 1-6, 8, 7 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 374 |
| 199. Priscian, De Situ Orbis, 688 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 372 |
| 200. Anon., Vergilius Romanus, Ms Vat. Lat. 3867, 10, 2, 4, 9, 6 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 314 |
| 201. Vergilius, Vita Donati, 24, 23 Tagged with subjects: •nan Found in books: Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 24 |
| 202. Bembo, Pietro, Epigrams, 1-2 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 368 |
| 203. Horace, Ibycus, 287 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 119 |
| 204. Florus, Ep., 1.18.39-1.18.41 Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 216 |
| 205. Cicero, Leges, 2.2-2.5 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 102 |
| 206. Epist., Carm., 1.13.152, 1.19.40 Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224, 275 |
| 207. Eutropius, Breviarium Historiae Romanae, 1.20, 3.11, 4.12.2 Tagged with subjects: •vergil, aeneid •vergil, and the aeneid Found in books: Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 262; Van Nuffelen, Orosius and the Rhetoric of History (2012) 11, 56, 60 |
| 210. Demetrius of Phaleron, Bibliotheca, 1.96 Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 181 |
| 211. Anon., Appendix Vergiliana. Catalepton., 7 Tagged with subjects: •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 20 |
| 212. Epigraphy, Ils, 139 Tagged with subjects: •vergil, aeneid Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 112 |
| 213. Epigraphy, Cil, 12.9, 6.9218, 4.1237, 4.8630b Tagged with subjects: •nan Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 214 |
| 215. Anon., Theosophia Tubingensis, 24 Tagged with subjects: •dreams (in greek and latin literature), vergil, aeneid Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 27 |
| 216. Ancient Near Eastern Sources, Saa Iii, 32 55-56 (obv. ll. Tagged with subjects: •dreams (in greek and latin literature), vergil, aeneid Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 27 |
| 217. Ancient Near Eastern Sources, Kub, IX Tagged with subjects: •dreams (in greek and latin literature), vergil, aeneid Found in books: Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 27 |
| 218. Photius, Bibliotheca (Library, Bibl.), 110a1-3, 110b7-9, 110b1-5 Tagged with subjects: •nan Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 646 |
| 219. Epigraphy, Ig, 14.389 Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 217 |
220. Velleius Paterculus, Roman History, 1.11.3-1.11.5, 2.93 Tagged with subjects: •vergil, and the aeneid •vergil, aeneid Found in books: Keith and Myers, Vergil and Elegy (2023) 204; Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 262 | 1.11.3. This is the Metellus Macedonicus who had previously built the portico about the two temples without inscriptions which are now surrounded by the portico of Octavia, and who brought from Macedonia the group of equestrian statues which stand facing the temples, and, even at the present time, are the chief ornament of the place. 4 Tradition hands down the following story of the origin of the group: that Alexander the Great prevailed upon Lysippus, a sculptor unexcelled in works of this sort, to make portrait-statues of the horsemen in his own squadron who had fallen at the river Granicus, and to place his own statue among them. 1.11.5. This same Metellus was the first of all to build a temple of marble, which he erected in the midst of these very monuments, thereby becoming the pioneer in this form of munificence, or shall we call it luxury? One will scarcely find a man of any race, or any age, or any rank, whose happy fortune is comparable with that of Metellus. 6 For, not to mention his surpassing triumphs, the great honours which he held, his supreme position in the state, the length of his life, and the bitter struggles on behalf of the state which he waged with his enemies without damage to his reputation, he reared four sons, saw them all reach man's estate, left them all surviving him and held in the highest honour. 7 These four sons bore the bier of their dead father to its place in front of the rostra; one was an ex-consul and ex-censor, the second an ex-consul, the third was actually consul, and the fourth was then a candidate for the consulship, an office which he duly held. This is assuredly not to die, but rather to pass happily out of life. |
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| 221. Sozomenus, Ecclesiastical History, 9.11 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 59 |
| 222. Quintus Smyrnaeus, Posthomerica, 6.133-6.142, 12.387-12.391 Tagged with subjects: •silvae, and the aeneid (vergil), thebaid •vergil, aeneid Found in books: Greensmith, The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation (2021) 123, 252 |
| 224. Thucydides, [Tibullus], 3.1 Tagged with subjects: •aeneid (vergil) •vergil, aeneid Found in books: Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 224 |
| 226. Heraclitus, Allegoriae, 72.2-73.9 Tagged with subjects: •vergil, aeneid Found in books: Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 129 |
| 227. Servius, Ad B., 3.103-3.106, 6.72, 10.1, 10.71 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 21, 23, 350 |
| 228. Servius, Ad A., 1.1, 2.32, 2.79, 2.201, 3.16, 3.551, 4.1, 4.9, 6.618, 6.861 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 102, 207, 216, 284, 331, 374 |
| 229. Vergil, Bucolics, 1.1, 1.41-1.42, 2.21, 2.68, 4.57, 6.2-6.5, 6.49, 6.52, 6.64, 7.14-7.15, 8.5, 10.22, 10.28, 10.46-10.49, 10.70-10.74, 10.77 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 4, 11, 15, 16, 21, 135, 162, 171, 311, 358, 368, 400 |
| 230. Anon., Vita Donati, 26, 32-33 Tagged with subjects: •nan Found in books: Duffalo, The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate (2006) 149 |
| 231. Anon., Gospel of Peter, 13-15, 17-22, 16 Tagged with subjects: •nan Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 308, 309 |
| 232. New Testament, Q, 6.36-6.38 Tagged with subjects: •aeneid (vergil), agriculture, economic rules of Found in books: Galinsky, Memory in Ancient Rome and Early Christianity (2016) 308, 309, 310, 311 |
| 233. Juvencus, Ars Rhetorica, pr. 1-2 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 53 |
| 234. Ennodius, Opuscula, 1.78 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56 |
| 235. Anon., Vsd, 27, 33-42, 32 Tagged with subjects: •nan Found in books: Keith and Myers, Vergil and Elegy (2023) 204, 216 |
| 236. Demetrius, De Viris Illustribus Urbis Romae, 76.4 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 237. Macrobius, Menander Protector, fr. 4.6 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 56 |
| 238. Thucydides, Valerius Maximus, 9.2.ext.2, 7.2.ext.16, 2.10.6, 5.6.2, 9.2.ext.9, 4.1.4, 3.2.ext.5, 3.2.ext.3, 2.7.6, 2.4.2, 6.1.ext.3 Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11 |
| 239. Paulinus of Nola, Periochae, 77.6 Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 11, 99 |
| 240. Justin, Ars Rhetorica, 6.8.2 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 99 |
| 241. Anon., Chronicle of Zuqnin, 3.101 Tagged with subjects: •nan Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 61 |
| 242. Florus, De Verborum Significatione, 1.3.9, 1.7 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 54, 56, 60 |
| 243. Juvencus, Evangelicae Historiae Libri Iv, preface 6-10 Tagged with subjects: •vergil, aeneid Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 368 |
| 245. Victor, De Vita, 1.36-1.37 Tagged with subjects: •vergil, aeneid Found in books: Van Nuffelen, Orosius and the Rhetoric of History (2012) 42 |
| 246. Pseudo-Seneca, Octauia, "393", 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 830, 831, 832, 833, 834, 835, 836, 837, 838, 839, 840, 841, 842, 844, 845, 843 Tagged with subjects: •nan Found in books: Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 203 |
