Something that fizeek posters may miss about the classical celebration of physical beauty, is that it was not entirely a material physical appreciation. The notion of ideal proportions of the body was connected to the Pythagorean concept of divine proportions in general. The perfect physical specimen is beautiful because it more perfectly embodies divinity itself.
https://youtu.be/zojMBDSiNIU

I'm aware of two well-attested methods of divination using Homer and Virgil.

For Homer, three six-sided dice are thrown - 216 possible outcomes - and each possible roll is associated with one verse from the Iliad or the Odyssey. We are lucky that most of the verses were preserved in Greek Magical Papyri 7.1-148. (Or you can find them online here: https://www.hellenion.org/homericoracle/.) This Homeric oracle can be used to receive guidance on personal matters.

For Virgil, there was a common practice of seeking advice or prediction from the Aeneid, called Sortes Vergilianae (Lots of Virgil). This was done simply by opening the book up at random. There's some evidence that the works of Homer were used in the same manner, but it seems to have been more common to use Virgil.

"It was customary for the Pythagoreans to revere the maker and father of this universe by the name of Zeus. Since through him all things exist and live, it is right that he should be named after his activity."

Hierocles, Commentary on the Golden Verses 25.1

The second sentence of this quote is a little confusing in English translation. Hierocles is playing on the similarity of the name Zeus to the Greek words for "live" and "through him."

"So then, by engulfing Erikepaios the Firstborn [i.e., Phanes],
He had the body of all things in his belly,
And he mixed into his own limbs the god's power and strength.
Because of this, together with him, everything came to be again inside Zeus,
The broad air and the lofty splendor of heaven,
The undraining sea and earth's glorious seat,
Great Oceanus and the lowest Tartara of the earth,
Rivers and boundless sea and everything else,
And all the immortal blessed gods and goddesses,
All that had existed and all that was to exist afterwards
Became one and grew together in the belly of Zeus."

Orphic fragment 167

"When Dionysus had projected his reflection into the mirror, he followed it and was thus scattered over the universe. Apollo gathers him and brings him back to heaven, for he is the purifying God and truly the savior of Dionysus, and therefore he is celebrated as the 'Dionysus-Giver'.

Like Kore, the soul descends into genesis, like Dionysus she is scattered by generation, like Prometheus and the Titans she is chained to the body. She frees herself by acquiring the strength of Hercules, gathers herself together through the help of Apollo and of Athena the Savior, i.e. by truly purifying philosophy, and she elevates herself to the causes of her being with Demeter."

Damascius, Commentary on Plato's Phaedo 1.129-130

Those who do not punish bad men are really wishing that good men be injured.

Pythagoras, quoted by Stobaeus

"God delights in odd numbers."

Virgil, Eclogues 8.75

May one of you show himself to be such a person, so that I can say, 'Enter, young man, into what is your own, for you are destined to become an adornment to philosophy; yours are these goods, yours these books, yours these discourses.' And then, when he has laboured in this fine field of study and proved his mastery, let him come back to me and say, 'I want indeed to be free from passion and disturbance of mind, but I also want, as a pious person, a philosopher, and a diligent student, to know what my duty is towards the gods, towards my parents, towards my brother, towards my country, and towards strangers.' Pass on now to the second field of study; for that too is yours. ...

No, one hears nothing like that, but rather, 'I want to know what Chrysippus has to say in his treatise about 'the Liar.’’ Why don't you go off and hang yourself, you wretch, if that is really what you want? And what good will it do you to know it? You'll read the whole book from one end to the other while grieving all the while, and you'll be trembling when you expound it to others.

Epictetus, Discourses 2.17

"Make sacrifice to the immortal gods according to your means"

Hesiod, Works and Days 336

”I laugh at those who think they can damage me. They do not know who I am, they do not know what I think, they cannot even touch the things which are really mine and with which I live.”

Epictetus.

Hercules Defeats The Hydra
by Guido Philipp Schmitt
1896

“How can anyone who, while worshiping Zeus the God of Companions, sees their neighbors in need and does not give them a penny - how can they think they are worshiping Zeus properly?”

Julian, Emperor of Rome, Letter to Arsacius, High-priest of Galatia.

Some common Christian attacks on paganism followed by strong responses.

Paganism was proto-Christianity.
Counter: Christianity is crypto-paganism.

Elaboration: Christianity is a schizophrenic, rogue quasi-paganism which tried to meld Judaism with pagan philosophy and cult. It isn't even happily monotheistic: the Trinity is incoherent unless understood polytheistically, and most Christians are functionally tritheistic.

Paganism is larping, it's made up, there's no tradition.
Counter: Most of what could be interesting about Christianity is rooted in European paganism, and most of what isn't interesting about it is Jewish. There has always been an undercurrent of pagan spirituality in Europe, and it's beginning to shine brighter now as Christianity slowly dies.

Elaboration: The pagan classics have formed a very significant part of the bedrock of Western Civilization. The worldviews of Medieval and Renaissance Europe, though officially Christian, were heavily influenced by pagan Rome and Greece as well as the native spiritualities of northern Europe. Many people were suspected or accused of being pagan over the centuries. It isn't uncommon in European literature to encounter invocations of the Muses or references to pagan Gods mixed in with references to the Bible. In addition to that, many folk customs with pagan origins have survived. It's true that we cannot - and should not try to - return to the past. We are not ancient Romans or Greeks, nor are we Vikings; we are deeply spiritual modern people who are drawing on a very European spiritual current that has always been there.

Paganism is relativistic, materialistic, amoral, and hedonistic.
Counter: No, it's not. In fact, virtually everything about Christian teaching - including moral teaching - that is good and true was either borrowed from paganism or coincides with paganism. What is bad and false about Christian teaching is either Jewish or unique to Christianity

Elaboration: Paganism is a strong, ennobling way of life with serious metaphysics behind it. We believe that the light of the Gods is constantly shining throughout the universe, and we seek to live in that light.

Christianity is the only thing that can save us from globalism.
Counter: LOL.

Elaboration: First, adopting a religion purely for political reasons is illegitimate and should be avoided. Second, far from saving us from the problems of globalism, Christianity naturally falls in step with it as it seeks to convert even the most foreign peoples to its dogmas, and it struggles (because of its monotheism) to understand how different peoples could have their own different, valid spiritual expressions.

Today, we honor Juno Lucina who brings children to the light of life. We give thanks to all the wonderful Mothers who bring joy and life to their families.

"For neither is one otherwise able to ascend to that which is essentially most divine and primary unless he uses a genius [daemon, guardian spirit] of this kind, by whom it is necessary that every lover of the Gods should be genuinely purified."

Iamblichus, Exhortation to Philosophy

"Vulcan is that divine power which presides over the spermatic and physical productive powers which the universe contains: for whatever Nature accomplishes by verging to bodies, that Vulcan effects in a divine and exempt manner, by moving Nature, and using her as an instrument in his own proper fabrication. For natural heat has a Vulcanian characteristic, and was produced by Vulcan for the purpose of fashioning a corporeal nature. Vulcan, therefore, is that power which perpetually presides over the fluctuating nature of bodies; and hence, says Olympiodorus, he operates the bellows, which occultly signifies his operating in natures."

Thomas Taylor, footnote to his translation of the Orphic Hymn to Vulcan

"Eudemus [the Aristotelian philosopher] therefore commences his genealogy from Night, from which also Homer begins: though Eudemus is far from making the Homeric genealogy consistent and connected, for he asserts that Homer begins from Ocean and Tethys. It is however apparent, that Night is according to Homer the greatest divinity, since she is reverenced even by Jupiter himself. For the poet says of Jupiter, 'that he feared lest he should act in a manner displeasing to swift Night.' So that Homer begins his genealogy of the Gods from Night. But it appears to me that Hesiod, when he asserts that Chaos was first generated, signifies by Chaos the incomprehensible and perfectly united nature of that which is intelligible: but that he produces Earth the first from thence, as a certain principle of the whole procession of the Gods."

Damascius, Problems and Solutions Concerning First Principles 3.163

"With Syrianus and Proclus, the search for the nature of the divine and the hierarchy of the gods has become the almost exclusive object of philosophy. And since, in Greece, philosophy was never only an intellectual activity, but also a lifestyle, the spiritual life of these philosophers became a continual prayer and liturgy. While Christian emperors forbade the worship of pagan gods, closed temples and removed cult statues to transform them into decorative objects in their palaces and gardens, pagan prayer and liturgy became an interior prayer and a domestic liturgy. Better still, philosophical activity itself, by its own object, is a cult rendered to the gods."

H.D. Saffrey, Les débuts de la théologie comme science 27 (Google translated from the French)