The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
adrastus	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 64, 67, 68, 69, 140, 145, 146 Augoustakis (2014), Flavian Poetry and its Greek Past, 19, 20, 180, 187, 191 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 253, 270, 271, 272, 273 Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 391, 392 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 27 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 203 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 562, 563 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 150, 201 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 158, 177, 342 Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 23, 151 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19, 20, 180, 187, 191 Vogt (2015), Pyrrhonian Skepticism in Diogenes Laertius. 114 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 34
adrastus, characters, tragic/mythical	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101, 291
adrastus, culpability of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 187, 188, 195, 196, 204, 207, 208
adrastus, flight to athens	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 183, 184
adrastus, help to polynices	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 182, 183
adrastus, hero	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 18, 185, 186, 187
adrastus, hero of sicyon	Mikalson (2003), Herodotus and Religion in the Persian Wars, 176, 193
adrastus, hybris of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 196, 197, 198
adrastus, in suppliant women, sophia, wisdom evoked by	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 110
adrastus, king of hellespontine phrygia	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 333, 336
adrastus, king, of argos	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 60, 136, 149
adrastus, lydian personal name	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334
adrastus, of argos, festivals, of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 193
adrastus, of phrygia	Mikalson (2003), Herodotus and Religion in the Persian Wars, 163, 164
adrastus, of sicyon	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 333
adrastus, phrygian, son of gordius	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 97, 333, 335, 336
adrastus, recovery of the seven, bellicose version	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 184, 185, 186, 187, 193, 207
adrastus, recovery of the seven, peaceful version	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 184, 193, 210
adrastus, suppliant women political philosophy of theseus, and rejection of	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 103, 104, 105, 106, 107, 110, 111, 112
adrastus, theseus, and	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 195, 196, 197
adrastus, trojan ally	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 333

List of validated texts:

21 validated results for "adrastus"

1. Homer, Iliad, 22.170-22.171 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Adrastos, hero cult • Adrastos, seven against Thebes • Adrastus

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 172, 174; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 158

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22.170 Ἕκτορος, ὅς μοι πολλὰ βοῶν ἐπὶ μηρίʼ ἔκηεν ^22.171 Ἴδης ἐν κορυφῇσι πολυπτύχου, ἄλλοτε δʼ αὖτε'' None

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22.170 for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel ^22.171 for Hector, who hath burned for me many thighs of oxen on the crests of many-ridged Ida, and at other times on the topmost citadel; but now again is goodly Achilles pursuing him with swift feet around the city of Priam. Nay then, come, ye gods, bethink you and take counsel '' None

2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 20; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 20

3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastos, seven against Thebes • Adrastus

Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 156; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 342

4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastos • Adrastos, hero cult • Adrastos, khoroi for • Adrastos, seven against Thebes • Adrastus, flight to Athens • Adrastus, help to Polynices • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version)

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 183; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 112, 158, 159, 162, 165, 168, 171; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 209; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 176

5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastos, seven against Thebes • Adrastus • Adrastus, flight to Athens • Adrastus, help to Polynices • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version)

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 183; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 172, 197, 198, 199; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 203

6. Euripides, Suppliant Women, 133-150, 155-161, 195-207, 209-212, 218-232, 339-358, 1174-1175 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastos • Adrastus • Adrastus (hero) • Adrastus, culpability of • Adrastus, flight to Athens • Adrastus, hybris of • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • Adrastus,king of Argos • Suppliant Women political philosophy of Theseus, and rejection of Adrastus • Theseus, and Adrastus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 184, 195, 196, 197; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 185, 186, 187; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 158, 342; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 103, 104, 105, 106, 107, 111; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 305; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136

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133 τῷ δ' ἐξέδωκας παῖδας ̓Αργείων σέθεν;" '¹³⁴ οὐκ ἐγγενῆ συνῆψα κηδείαν δόμοις. ¹³⁵ ἀλλὰ ξένοις ἔδωκας ̓Αργείας κόρας; ¹³⁶ Τυδεῖ γε Πολυνείκει τε τῷ Θηβαιγενεῖ.' "¹³⁷ τίν' εἰς ἔρωτα τῆσδε κηδείας μολών;" "¹³⁸ Φοίβου μ' ὑπῆλθε δυστόπαστ' αἰνίγματα." "¹³⁹ τί δ' εἶπ' ̓Απόλλων παρθένοις κραίνων γάμον;" "¹⁴⁰ κάπρῳ με δοῦναι καὶ λέοντι παῖδ' ἐμώ." "¹⁴¹ σὺ δ' ἐξελίσσεις πῶς θεοῦ θεσπίσματα;" '¹⁴² ἐλθόντε φυγάδε νυκτὸς εἰς ἐμὰς πύλας — ¹⁴³ τίς καὶ τίς; εἰπέ: δύο γὰρ ἐξαυδᾷς ἅμα.' "¹⁴⁴ Τυδεὺς μάχην ξυνῆψε Πολυνείκης θ' ἅμα." "¹⁴⁵ ἦ τοῖσδ' ἔδωκας θηρσὶν ὣς κόρας σέθεν;" '¹⁴⁶ μάχην γε δισσοῖν κνωδάλοιν ἀπεικάσας.' "¹⁴⁷ ἦλθον δὲ δὴ πῶς πατρίδος ἐκλιπόνθ' ὅρους;" '¹⁴⁸ Τυδεὺς μὲν αἷμα συγγενὲς φεύγων χθονός.' "¹⁴⁹ ὁ δ' Οἰδίπου τί, τίνι τρόπῳ Θήβας λιπών;" '¹⁵⁰ ἀραῖς πατρῴαις, μὴ κασίγνητον κτάνοι.' "¹⁵⁵ μάντεις δ' ἐπῆλθες ἐμπύρων τ' εἶδες φλόγα;" "¹⁵⁶ οἴμοι; διώκεις μ' ᾗ μάλιστ' ἐγὼ 'σφάλην." '¹⁵⁷ οὐκ ἦλθες, ὡς ἔοικεν, εὐνοίᾳ θεῶν. ¹⁵⁸ τὸ δὲ πλέον, ἦλθον ̓Αμφιάρεώ γε πρὸς βίαν. ¹⁵⁹ οὕτω τὸ θεῖον ῥᾳδίως ἀπεστράφης; ¹⁶⁰ νέων γὰρ ἀνδρῶν θόρυβος ἐξέπλησσέ με.' "¹⁶¹ εὐψυχίαν ἔσπευσας ἀντ' εὐβουλίας." "¹⁹⁵ ἄλλοισι δὴ 'πόνης' ἁμιλληθεὶς λόγῳ" "¹⁹⁶ τοιῷδ'. ἔλεξε γάρ τις ὡς τὰ χείρονα" '¹⁹⁷ πλείω βροτοῖσίν ἐστι τῶν ἀμεινόνων: ¹⁹⁸ ἐγὼ δὲ τούτοις ἀντίαν γνώμην ἔχω, ¹⁹⁹ πλείω τὰ χρηστὰ τῶν κακῶν εἶναι βροτοῖς:' "²⁰⁰ εἰ μὴ γὰρ ἦν τόδ', οὐκ ἂν ἦμεν ἐν φάει." "²⁰¹ αἰνῶ δ' ὃς ἡμῖν βίοτον ἐκ πεφυρμένου" '²⁰² καὶ θηριώδους θεῶν διεσταθμήσατο,' "²⁰³ πρῶτον μὲν ἐνθεὶς σύνεσιν, εἶτα δ' ἄγγελον" '²⁰⁴ γλῶσσαν λόγων δούς, ὥστε γιγνώσκειν ὄπα,' "²⁰⁵ τροφήν τε καρποῦ τῇ τροφῇ τ' ἀπ' οὐρανοῦ" "²⁰⁶ σταγόνας ὑδρηλάς, ὡς τά γ' ἐκ γαίας τρέφῃ" '²⁰⁷ ἄρδῃ τε νηδύν: πρὸς δὲ τοῖσι χείματος' "²⁰⁹ πόντου τε ναυστολήμαθ', ὡς διαλλαγὰς" '²¹⁰ ἔχοιμεν ἀλλήλοισιν ὧν πένοιτο γῆ.' "²¹¹ ἃ δ' ἔστ' ἄσημα κοὐ σαφῶς γιγνώσκομεν," '²¹² ἐς πῦρ βλέποντες καὶ κατὰ σπλάγχνων πτυχὰς ²¹⁸ δοκοῦμεν εἶναι δαιμόνων σοφώτεροι. ²¹⁹ ἧς καὶ σὺ φαίνῃ δεκάδος, οὐ σοφὸς γεγώς, ²²⁰ ὅστις κόρας μὲν θεσφάτοις Φοίβου ζυγεὶς' "²²¹ ξένοισιν ὧδ' ἔδωκας ὡς ζώντων θεῶν," '²²² λαμπρὸν δὲ θολερῷ δῶμα συμμείξας τὸ σὸν ²²³ ἥλκωσας οἴκους: χρῆν γὰρ οὐδὲ σώματα ²²⁴ ἄδικα δικαίοις τὸν σοφὸν συμμιγνύναι,' "²²⁵ εὐδαιμονοῦντας δ' ἐς δόμους κτᾶσθαι φίλους." '²²⁶ κοινὰς γὰρ ὁ θεὸς τὰς τύχας ἡγούμενος ²²⁷ τοῖς τοῦ νοσοῦντος πήμασιν διώλεσε ²²⁸ τὸν συννοσοῦντα κοὐδὲν ἠδικηκότα. ²²⁹ ἐς δὲ στρατείαν πάντας ̓Αργείους ἄγων,' "²³⁰ μάντεων λεγόντων θέσφατ', εἶτ' ἀτιμάσας" '²³¹ βίᾳ παρελθὼν θεοὺς ἀπώλεσας πόλιν, ²³² νέοις παραχθείς, οἵτινες τιμώμενοι ³³⁹ φεύγειν τὰ δεινά. πολλὰ γὰρ δράσας καλὰ' "³⁴⁰ ἔθος τόδ' εἰς ̔́Ελληνας ἐξελεξάμην," '³⁴¹ ἀεὶ κολαστὴς τῶν κακῶν καθεστάναι. ³⁴² οὔκουν ἀπαυδᾶν δυνατόν ἐστί μοι πόνους.' "³⁴³ τί γάρ μ' ἐροῦσιν οἵ γε δυσμενεῖς βροτῶν," "³⁴⁴ ὅθ' ἡ τεκοῦσα χὑπερορρωδοῦς' ἐμοῦ" "³⁴⁵ πρώτη κελεύεις τόνδ' ὑποστῆναι πόνον;" "³⁴⁶ δράσω τάδ': εἶμι καὶ νεκροὺς ἐκλύσομαι" '³⁴⁷ λόγοισι πείθων: εἰ δὲ μή, βίᾳ δορὸς' "³⁴⁸ ἤδη τόδ' ἔσται κοὐχὶ σὺν φθόνῳ θεῶν." '³⁴⁹ δόξαι δὲ χρῄζω καὶ πόλει πάσῃ τόδε.' "³⁵⁰ δόξει δ' ἐμοῦ θέλοντος: ἀλλὰ τοῦ λόγου" "³⁵¹ προσδοὺς ἔχοιμ' ἂν δῆμον εὐμενέστερον." "³⁵² καὶ γὰρ κατέστης' αὐτὸν ἐς μοναρχίαν" "³⁵³ ἐλευθερώσας τήνδ' ἰσόψηφον πόλιν." "³⁵⁴ λαβὼν δ' ̓́Αδραστον δεῖγμα τῶν ἐμῶν λόγων" '³⁵⁵ ἐς πλῆθος ἀστῶν εἶμι: καὶ πείσας τάδε,' "³⁵⁶ λεκτοὺς ἀθροίσας δεῦρ' ̓Αθηναίων κόρους" "³⁵⁷ ἥξω: παρ' ὅπλοις θ' ἥμενος πέμψω λόγους" "³⁵⁸ Κρέοντι νεκρῶν σώματ' ἐξαιτούμενος." "¹¹⁷⁴ Ζεὺς δὲ ξυνίστωρ οἵ τ' ἐν οὐρανῷ θεοὶ"¹¹⁷⁵ οἵων ὑφ' ἡμῶν στείχετ' ἠξιωμένοι." "" None

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133 To which of the Argives didst thou give thy daughters in marriage? Adrastu ¹³⁴ I made no match for them with kinsmen of my family. Theseu ¹³⁵ What! didst give Argive maids to foreign lords? Adrastu ¹³⁶ Yea, to Tydeus, and to Polynices, who was Theban-born. Theseu ¹³⁷ What induced thee to select this alliance? Adrastu ¹³⁸ Dark riddles of Phoebus stole away my judgment. Theseu ¹³⁹ What said Apollo to determine the maidens’ marriage? Adrastu ¹⁴⁰ That I should give my daughters twain to a wild boar and a lion. Theseu ¹⁴¹ How dost thou explain the message of the god? Adrastu ¹⁴² One night came to my door two exiles. Theseu ¹⁴³ The name of each declare; thou art speaking of both together. Adrastu ¹⁴⁴ They fought together, Tydeus with Polynices. Theseu ¹⁴⁵ Didst thou give thy daughters to them as to wild beasts? Adrastu ¹⁴⁶ Yea, for, as they fought, I likened them to those monsters twain. Theseu ¹⁴⁷ Why had they left the borders of their native land and come to thee? Adrastu ¹⁴⁸ Tydeus was exiled for the murder of a kinsman. Theseu ¹⁴⁹ Wherefore had the son of Oedipus left Thebes? Adrastu ¹⁵⁰ By reason of his father’s curse, not to spill his brother’s blood. Theseu ¹⁵⁵ Didst consult seers, and gaze into the flame of burnt-offerings? Adrastu ¹⁵⁶ Ah me! thou pressest on the very point, wherein I most did fail. Theseu ¹⁵⁷ It seems thy going was not favoured by heaven. Adrastu ¹⁵⁸ Worse; I went in spite even of Amphiaraus. Theseu ¹⁵⁹ And so heaven lightly turned Reiske conjectures ἀπεστράφης , and omits σ’ . its face from thee. Adrastu ¹⁶⁰ I was carried away by the clamour of younger men. Theseu ¹⁶¹ Thou didst favour courage instead of discretion. Adrastu ¹⁹⁵ Full οft have I argued out this subject with others. For there are who say, there is more bad than good in human nature, to the which I hold a contrary view, that1 good o’er bad predominates in man, ²⁰⁰ for if it were not so, we should not exist. He hath my praise, whoe’er of gods brought us to live by rule from chaos and from brutishness, first by implanting reason, and next by giving us a tongue to declare our thoughts, so as to2 know the meaning of what is said, ²⁰⁵ bestowing fruitful crops, and drops of rain from heaven to make them grow, wherewith to nourish earth’s fruits and to water her lap; and more than this, protection from the wintry storm, and means to ward from us the sun-god’s scorching heat; the art of sailing o’er the sea, so that we might exchange ²¹⁰ with one another whatso our countries lack. And where sight fails us and our knowledge is not sure, the seer foretells by gazing on the flame, by reading signs in folds of entrails, or by divination from the flight of birds. Are we not then too proud, when heaven hath made such preparation for our life, ²¹⁸ not to be content therewith? But our presumption seeks to lord it over heaven, and in the pride of our hearts we think we are wiser than the gods. ²¹⁹ Methinks thou art even of this number, a son of folly, ²²⁰ eeing that thou, though obedient to Apollo’s oracle in giving thy daughters to strangers, as if gods really existed, yet hast hurt thy house by mingling the stream of its pure line with muddy waters; no! never should the wise man have joined the stock of just and unjust in one, ²²⁵ but should have gotten prosperous friends for his family. For the deity, confusing their destinies, doth oft destroy by the sinner’s fate him who never sinned nor committed injustice. Thou didst lead all Argos forth to battle, ²³⁰ though seers proclaimed the will of heaven, and then in scorn of them and in violent disregard of the gods hast ruined thy city, led away by younger men, such as court distinction, and add war to war unrighteously destroying their fellow-citizens; one aspires to lead an army; ³³⁹ are his fair deserts, and I have declared my opinion of the counsels that ruined him; yet do I perceive the truth of thy warning to me, that it ill suits my character to shun dangers. For by a long and glorious career have ³⁴⁰ I displayed this my habit among Hellenes, of ever punishing the wicked. Wherefore I cannot refuse toil. For what will spiteful tongues say of me, when thou, my mother, who more than all others fearest for my safety, ³⁴⁵ bidst me undertake this enterprise? Yea, I will go about this business and rescue the dead by words persuasive; or, failing that, the spear forthwith shall decide this issue, nor will heaven grudge me this. But I require the whole city’s sanction also, ³⁵⁰ which my mere wish will ensure; still by communicating the proposal to them I shall find the people better disposed. For them I made supreme, when I set this city free, by giving all an equal vote. So I will take Adrastus as a text for what I have to say ³⁵⁵ and go to their assembly, and when I have won them to these views, I will return hither, after collecting a picked band of young Athenians; and then remaining under arms I will send a message to Creon, begging the bodies of the dead. But do ye, aged ladies, remove from my mother your holy wreaths, ¹¹⁷⁴ marking well the treatment ye have had of me. And to these children I repeat the self-same words, that they may honour this city, to children’s children ever handing on the kindness ye received from us. Be Zeus the witness, with the gods in heaven,'¹¹⁷⁵ of the treatment we vouchsafed you ere you left us. Adrastu ' None

7. Herodotus, Histories, 1.34-1.44, 1.35.1, 5.67, 5.67.5 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastos • Adrastos, hero cult • Adrastos, khoroi for • Adrastus • Adrastus (hero) • Adrastus of Phrygia • Adrastus, Phrygian, son of Gordius • Adrastus, Trojan ally • Adrastus, hero of Sicyon • Adrastus, king of Hellespontine Phrygia • Adrastus, of Sicyon • Festivals, of Adrastus of Argos • characters, tragic/mythical, Adrastus

Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 18; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 160, 161; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 182, 183; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 224, 225; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 27; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71, 170; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 101; Mikalson (2003), Herodotus and Religion in the Persian Wars, 163, 164, 176, 193; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 150; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 97, 333

1.35 ἔχοντι 1 δέ οἱ ἐν χερσὶ τοῦ παιδὸς τὸν γάμον, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας, ἐὼν Φρὺξ μὲν γενεῇ, γένεος δὲ τοῦ βασιληίου. παρελθὼν δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι, Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι Ἕλλησι. ἐπείτε δὲ τὰ νομιζόμενα ἐποίησε ὁ Κροῖσος, ἐπυνθάνετο ὁκόθεν τε καὶ τίς εἴη, λέγων τάδε· “ὤνθρωπε, τίς τε ἐὼν καὶ κόθεν τῆς Φρυγίης ἥκων ἐπίστιός μοι ἐγένεο; τίνα τε ἀνδρῶν ἢ γυναικῶν ἐφόνευσας;” ὁ δὲ ἀμείβετο “ὦ βασιλεῦ, Γορδίεω μὲν τοῦ Μίδεω εἰμὶ παῖς, ὀνομάζομαι δὲ Ἄδρηστος, φονεύσας δὲ ἀδελφεὸν ἐμεωυτοῦ ἀέκων πάρειμι ἐξεληλαμένος τε ὑπὸ τοῦ πατρὸς καὶ ἐστερημένος πάντων.” Κροῖσος δέ μιν ἀμείβετο τοῖσιδε· “ἀνδρῶν τε φίλων τυγχάνεις ἔκγονος ἐὼν καὶ ἐλήλυθας ἐς φίλους, ἔνθα ἀμηχανήσεις χρήματος οὐδενὸς μένων ἐν ἡμετέρου, συμφορήν τε ταύτην ὡς κουφότατα φέρων κερδανέεις πλεῖστον.”^1.34 μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον, ὡς εἰκάσαι, ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον. αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος, ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα. ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, ὁ δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος· οὔνομα δέ οἱ ἦν Ἄτυς. τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὁ ὄνειρος, ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα. ὃ δʼ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε, καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα, ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε· ἀκόντια δὲ καὶ δοράτια καὶ τά τοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι, ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε, μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ. ^1.35 ἔχοντι 1 δέ οἱ ἐν χερσὶ τοῦ παιδὸς τὸν γάμον, ἀπικνέεται ἐς τὰς Σάρδις ἀνὴρ συμφορῇ ἐχόμενος καὶ οὐ καθαρὸς χεῖρας, ἐὼν Φρὺξ μὲν γενεῇ, γένεος δὲ τοῦ βασιληίου. παρελθὼν δὲ οὗτος ἐς τὰ Κροίσου οἰκία κατὰ νόμους τοὺς ἐπιχωρίους καθαρσίου ἐδέετο κυρῆσαι, Κροῖσος δέ μιν ἐκάθηρε. ἔστι δὲ παραπλησίη ἡ κάθαρσις τοῖσι Λυδοῖσι καὶ τοῖσι Ἕλλησι. ἐπείτε δὲ τὰ νομιζόμενα ἐποίησε ὁ Κροῖσος, ἐπυνθάνετο ὁκόθεν τε καὶ τίς εἴη, λέγων τάδε· “ὤνθρωπε, τίς τε ἐὼν καὶ κόθεν τῆς Φρυγίης ἥκων ἐπίστιός μοι ἐγένεο; τίνα τε ἀνδρῶν ἢ γυναικῶν ἐφόνευσας;” ὁ δὲ ἀμείβετο “ὦ βασιλεῦ, Γορδίεω μὲν τοῦ Μίδεω εἰμὶ παῖς, ὀνομάζομαι δὲ Ἄδρηστος, φονεύσας δὲ ἀδελφεὸν ἐμεωυτοῦ ἀέκων πάρειμι ἐξεληλαμένος τε ὑπὸ τοῦ πατρὸς καὶ ἐστερημένος πάντων.” Κροῖσος δέ μιν ἀμείβετο τοῖσιδε· “ἀνδρῶν τε φίλων τυγχάνεις ἔκγονος ἐὼν καὶ ἐλήλυθας ἐς φίλους, ἔνθα ἀμηχανήσεις χρήματος οὐδενὸς μένων ἐν ἡμετέρου, συμφορήν τε ταύτην ὡς κουφότατα φέρων κερδανέεις πλεῖστον.” ^1.36 ὃ μὲν δὴ δίαιταν εἶχε ἐν Κροίσου. ἐν δὲ τῷ αὐτῷ χρόνῳ τούτῳ ἐν τῷ Μυσίῳ Ὀλύμπῳ ὑὸς χρῆμα γίνεται μέγα· ὁρμώμενος δὲ οὗτος ἐκ τοῦ ὄρεος τούτου τὰ τῶν Μυσῶν ἔργα διαφθείρεσκε. πολλάκις δὲ οἱ Μυσοὶ ἐπʼ αὐτὸν ἐξελθόντες ποιέεσκον μὲν κακὸν οὐδέν, ἔπασχον δὲ πρὸς αὐτοῦ. τέλος δὲ ἀπικόμενοι παρὰ τὸν Κροῖσον τῶν Μυσῶν ἄγγελοι ἔλεγον τάδε. “ὦ βασιλεῦ, ὑὸς χρῆμα μέγιστον ἀνεφάνη ἡμῖν ἐν τῇ χώρῃ, ὃς τὰ ἔργα διαφθείρει. τοῦτον προθυμεόμενοι ἑλεῖν οὐ δυνάμεθα. νῦν ὦν προσδεόμεθά σευ τὸν παῖδα καὶ λογάδας νεηνίας καὶ κύνας συμπέμψαι ἡμῖν, ὡς ἄν μιν ἐξέλωμεν ἐκ τῆς χώρης.” οἳ μὲν δὴ τούτων ἐδέοντο, Κροῖσος δὲ μνημονεύων τοῦ ὀνείρου τὰ ἔπεα ἔλεγέ σφι τάδε. “παιδὸς μὲν πέρι τοῦ ἐμοῦ μὴ μνησθῆτε ἔτι· οὐ γὰρ ἂν ὑμῖν συμπέμψαιμι· νεόγαμός τε γὰρ ἐστὶ καὶ ταῦτά οἱ νῦν μέλει. Λυδῶν μέντοι λογάδας καὶ τὸ κυνηγέσιον πᾶν συμπέμψω, καὶ διακελεύσομαι τοῖσι ἰοῦσι εἶναι ὡς προθυμοτάτοισι συνεξελεῖν ὑμῖν τὸ θηρίον ἐκ τῆς χώρης.” ^1.37 ταῦτα ἀμείψατο· ἀποχρεωμένων δὲ τούτοισι τῶν Μυσῶν, ἐπεσέρχεται ὁ τοῦ Κροίσου παῖς ἀκηκοὼς τῶν ἐδέοντο οἱ Μυσοί. οὐ φαμένου δὲ τοῦ Κροίσου τόν γε παῖδά σφι συμπέμψειν, λέγει πρὸς αὐτὸν ὁ νεηνίης τάδε. “ὦ πάτερ, τὰ κάλλιστα πρότερον κοτὲ καὶ γενναιότατα ἡμῖν ἦν ἔς τε πολέμους καὶ ἐς ἄγρας φοιτέοντας εὐδοκιμέειν· νῦν δὲ ἀμφοτέρων με τούτων ἀποκληίσας ἔχεις, οὔτε τινὰ δειλίην μοι παριδὼν οὔτε ἀθυμίην νῦν τε τέοισί με χρὴ ὄμμασι ἔς τε ἀγορὴν καὶ ἐξ ἀγορῆς φοιτέοντα φαίνεσθαι; κοῖος μέν τις τοῖσι πολιήτῃσι δόξω εἶναι, κοῖος δέ τις τῇ νεογάμῳ γυναικί; κοίῳ δὲ ἐκείνη δόξει ἀνδρὶ συνοικέειν; ἐμὲ ὦν σὺ ἢ μέτες ἰέναι ἐπὶ τὴν θήρην, ἢ λόγῳ ἀνάπεισον ὅκως μοι ἀμείνω ἐστὶ ταῦτα οὕτω ποιεόμενα.” ^1.38 ἀμείβεται Κροῖσος τοῖσιδε. “ὦ παῖ, οὔτε δειλίην οὔτε ἄλλο οὐδὲν ἄχαρι παριδών, τοι ποιέω ταῦτα, ἀλλά μοι ὄψις ὀνείρου ἐν τῷ ὕπνῳ ἐπιστᾶσα ἔφη σε ὀλιγοχρόνιον ἔσεσθαι· ὑπὸ γὰρ αἰχμῆς σιδηρέης ἀπολέεσθαι. πρὸς ὧν τὴν ὄψιν ταύτην τόν τε γάμον τοι τοῦτον ἔσπευσα καὶ ἐπὶ τὰ παραλαμβανόμενα οὐκ ἀποπέμπω, φυλακὴν ἔχων, εἴ κως δυναίμην ἐπὶ τῆς ἐμῆς σε ζόης διακλέψαι. εἷς γὰρ μοι μοῦνος τυγχάνεις ἐὼν παῖς· τὸν γὰρ δὴ ἕτερον διεφθαρμένον τὴν ἀκοὴν οὐκ εἶναί μοι λογίζομαι.” ^1.39 ἀμείβεται ὁ νεηνίης τοῖσιδε. “συγγνώμη μὲν ὦ πάτερ τοι, ἰδόντι γε ὄψιν τοιαύτην, περὶ ἐμὲ φυλακὴν ἔχειν· τὸ δὲ οὐ μανθάνεις ἀλλὰ λέληθέ σε τὸ ὄνειρον, ἐμέ τοί δίκαιον ἐστί φράζειν. φής τοι τὸ ὄνειρον ὑπὸ αἰχμῆς σιδηρέης φάναι ἐμὲ τελευτήσειν. ὑὸς δὲ κοῖαι μὲν εἰσὶ χεῖρες, κοίη δὲ αἰχμὴ σιδηρέη τὴν σὺ φοβέαι; εἰ μὲν γὰρ ὑπὸ ὀδόντος τοι εἶπε τελευτήσειν με, ἢ ἄλλου τευ ὅ τι τούτῳ ἔοικε, χρῆν δή σε ποιέειν τὰ ποιέεις· νῦν δὲ ὑπὸ αἰχμῆς. ἐπείτε ὦν οὐ πρὸς ἄνδρας ἡμῖν γίνεται ἡ μάχη, μέτες με.” ^1.40 ἀμείβεται Κροῖσος “ὦ παῖ, ἔστι τῇ με νικᾷς γνώμην ἀποφαίνων περὶ τοῦ ἐνυπνίου. ὡς ὦν νενικημένος ὑπὸ σέο μεταγινώσκω, μετίημί τε σὲ ἰέναι ἐπὶ τὴν ἄγρην.” ^1.41 εἴπας δὲ ταῦτα ὁ Κροῖσος μεταπέμπεται τὸν Φρύγα Ἄδρηστον, ἀπικομένῳ δέ οἱ λέγει τάδε. “Ἄδρηστε, ἐγώ σε συμφορῇ, πεπληγμένον ἀχάρι, τήν τοι οὐκ ὀνειδίζω, ἐκάθηρα καὶ οἰκίοισι ὑποδεξάμενος ἔχω, παρέχων πᾶσαν δαπάνην. νῦν ὤν ʽὀφείλεις γὰρ ἐμοῦ προποιήσαντος χρηστὰ ἐς σὲ χρηστοῖσί με ἀμείβεσθαἰ φύλακα παιδός σε τοῦ ἐμοῦ χρηίζω γενέσθαι ἐς ἄγρην ὁρμωμένου, μή τινες κατʼ ὁδὸν κλῶπες κακοῦργοι ἐπὶ δηλήσι φανέωσι ὑμῖν. πρὸς δὲ τούτῳ καὶ σέ τοι χρεόν ἐστι ἰέναι ἔνθα ἀπολαμπρυνέαι τοῖσι χρεόν πατρώιόν τε γάρ τοι ἐστὶ καὶ προσέτι ῥώμη ὑπάρχει.” ^1.42 ἀμείβεται ὁ Ἄδρηστος “ὦ βασιλεῦ, ἄλλως μὲν ἔγωγε ἂν οὐκ ἤια ἐς ἄεθλον τοιόνδε· οὔτε γὰρ συμφορῇ τοιῇδε κεχρημένον οἰκός ἐστι ἐς ὁμήλικας εὖ πρήσσοντας ἰέναι, οὔτε τὸ βούλεσθαι πάρα, πολλαχῇ τε ἂν ἶσχον ἐμεωυτόν. νῦν δέ, ἐπείτε σὺ σπεύδεις καὶ δεῖ τοί χαρίζεσθαι, ὀφείλω γάρ σε ἀμείβεσθαι χρηστοῖσἰ, ποιέειν εἰμὶ ἕτοιμος ταῦτα, παῖδα τε σόν, τὸν διακελεύεαι φυλάσσειν, ἀπήμονα τοῦ φυλάσσοντος εἵνεκεν προσδόκα τοι ἀπονοστήσειν.” ^1.43 τοιούτοισι ἐπείτε οὗτος ἀμείψατο Κροῖσον, ἤισαν μετὰ ταῦτα ἐξηρτυμένοι λογάσι τε νεηνίῃσι καὶ κυσί. ἀπικόμενοι δὲ ἐς τὸν Ὄλυμπον τὸ ὄρος ἐζήτεον τὸ θηρίον, εὑρόντες δὲ καὶ περιστάντες αὐτὸ κύκλῳ ἐσηκόντιζον. ἔνθα δὴ ὁ ξεῖνος, οὗτος δὴ ὁ καθαρθεὶς τὸν φόνον, καλεόμενος δὲ Ἄδρηστος, ἀκοντίζων τὸν ὗν τοῦ μὲν ἁμαρτάνει, τυγχάνει δὲ τοῦ Κροίσου παιδός. ὃ μὲν δὴ βληθεὶς τῇ αἰχμῇ ἐξέπλησε τοῦ ὀνείρου τὴν φήμην, ἔθεε δέ τις ἀγγελέων τῷ Κροίσῳ τὸ γεγονός, ἀπικόμενος δὲ ἐς τὰς Σάρδις τὴν τε μάχην καὶ τὸν τοῦ παιδὸς μόρον ἐσήμηνέ οἱ. ^1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον. ^5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.' '' None

1.35 Now while Croesus was occupied with the marriage of his son, a Phrygian of the royal house came to Sardis, in great distress and with unclean hands. This man came to Croesus' house, and asked to be purified according to the custom of the country; so Croesus purified him ( ,the Lydians have the same manner of purification as the Greeks), and when he had done everything customary, he asked the Phrygian where he came from and who he was: ,“Friend,” he said, “who are you, and from what place in Phrygia do you come as my suppliant? And what man or woman have you killed?” “O King,” the man answered, “I am the son of Gordias the son of Midas, and my name is Adrastus; I killed my brother accidentally, and I come here banished by my father and deprived of all.” ,Croesus answered, “All of your family are my friends, and you have come to friends, where you shall lack nothing, staying in my house. As for your misfortune, bear it as lightly as possible and you will gain most.” "^1.34 But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. ,He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. ,So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the men's apartments and piled them in his store room, lest one should fall on his son from where it hung. " "^1.35 Now while Croesus was occupied with the marriage of his son, a Phrygian of the royal house came to Sardis, in great distress and with unclean hands. This man came to Croesus' house, and asked to be purified according to the custom of the country; so Croesus purified him ( ,the Lydians have the same manner of purification as the Greeks), and when he had done everything customary, he asked the Phrygian where he came from and who he was: ,“Friend,” he said, “who are you, and from what place in Phrygia do you come as my suppliant? And what man or woman have you killed?” “O King,” the man answered, “I am the son of Gordias the son of Midas, and my name is Adrastus; I killed my brother accidentally, and I come here banished by my father and deprived of all.” ,Croesus answered, “All of your family are my friends, and you have come to friends, where you shall lack nothing, staying in my house. As for your misfortune, bear it as lightly as possible and you will gain most.” " "^1.36 So Adrastus lived in Croesus' house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. ,At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” ,Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.” " '^1.37 This was his answer, and the Mysians were satisfied with it. But the son of Croesus now entered, having heard what the Mysians had asked for; and when Croesus refused to send his son with them, the young man said, ,“Father, it was once thought very fine and noble for us to go to war and the chase and win renown; but now you have barred me from both of these, although you have seen neither cowardice nor lack of spirit in me. With what face can I now show myself whenever I go to and from the market-place? ,What will the men of the city think of me, and what my newly wedded wife? With what kind of man will she think that she lives? So either let me go to the hunt, or show me by reasoning that what you are doing is best for me.”' "^1.38 “My son,” answered Croesus, “I do this not because I have seen cowardice or anything unseemly in you, but the vision of a dream stood over me in my sleep, and told me that you would be short-lived, for you would be killed by a spear of iron. ,It is because of that vision that I hurried your marriage and do not send you on any enterprise that I have in hand, but keep guard over you, so that perhaps I may rob death of you during my lifetime. You are my only son: for that other, since he is ruined, he doesn't exist for me.” " '^1.39 “Father,” the youth replied, “no one can blame you for keeping guard over me, when you have seen such a vision; but it is my right to show you what you do not perceive, and why you mistake the meaning of the dream. ,You say that the dream told you that I should be killed by a spear of iron? But has a boar hands? Has it that iron spear which you dread? Had the dream said I should be killed by a tusk or some other thing proper to a boar, you would be right in acting as you act; but no, it was to be by a spear. Therefore, since it is not against men that we are to fight, let me go.” ^1.40 Croesus answered, “My son, your judgment concerning the dream has somewhat reassured me; and being reassured by you, I change my thinking and permit you to go to the chase.” ' "^1.41 Having said this, Croesus sent for Adrastus the Phrygian and when he came addressed him thus: “Adrastus, when you were struck by ugly misfortune, for which I do not blame you, it was I who cleansed you, and received and still keep you in my house, defraying all your keep. ,Now then, as you owe me a return of good service for the good which I have done you, I ask that you watch over my son as he goes out to the chase. See that no thieving criminals meet you on the way, to do you harm. ,Besides, it is only right that you too should go where you can win renown by your deeds. That is fitting for your father's son; and you are strong enough besides.” " '^1.42 “O King,” Adrastus answered, “I would not otherwise have gone into such an arena. One so unfortunate as I should not associate with the prosperous among his peers; nor have I the wish so to do, and for many reasons I would have held back. ,But now, since you urge it and I must please you (since I owe you a return of good service), I am ready to do this; and as for your son, in so far as I can protect him, look for him to come back unharmed.” ^1.43 So when Adrastus had answered Croesus thus, they went out provided with chosen young men and dogs. When they came to Mount Olympus, they hunted for the beast and, finding him, formed a circle and threw their spears at him: ,then the guest called Adrastus, the man who had been cleansed of the deed of blood, missed the boar with his spear and hit the son of Croesus. ,So Atys was struck by the spear and fulfilled the prophecy of the dream. One ran to tell Croesus what had happened, and coming to Sardis told the king of the fight and the fate of his son. ^1.44 Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. ' "^5.67.5 Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. ' "^5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " '" None

8. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • characters, tragic/mythical, Adrastus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 185; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

^239b καὶ ἰδίᾳ καὶ δημοσίᾳ, οἰόμενοι δεῖν ὑπὲρ τῆς ἐλευθερίας καὶ Ἕλλησιν ὑπὲρ Ἑλλήνων μάχεσθαι καὶ βαρβάροις ὑπὲρ ἁπάντων τῶν Ἑλλήνων. Εὐμόλπου μὲν οὖν καὶ Ἀμαζόνων ἐπιστρατευσάντων ἐπὶ τὴν χώραν καὶ τῶν ἔτι προτέρων ὡς ἠμύναντο, καὶ ὡς ἤμυναν Ἀργείοις πρὸς Καδμείους καὶ Ἡρακλείδαις πρὸς Ἀργείους, ὅ τε χρόνος βραχὺς ἀξίως διηγήσασθαι, ποιηταί τε αὐτῶν ἤδη καλῶς τὴν ἀρετὴν ἐν μουσικῇ ὑμνήσαντες εἰς πάντας μεμηνύκασιν· ἐὰν οὖν ἡμεῖς'' None

^239b deeming it their duty to fight in the cause of freedom alike with Greeks on behalf of Greeks and with barbarians on behalf of the whole of Greece . The story of how they repulsed Eumolpus and the Amazons, and still earlier invaders, when they marched upon our country, and how they defended the Argives against the Cadmeians and the Heracleidae against the Argives, is a story which our time is too short to relate as it deserves, and already their valor has been adequately celebrated in song by poets who have made it known throughout the world;'' None

9. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • characters, tragic/mythical, Adrastus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 185; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

10. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 180, 187; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 180, 187

11. Ovid, Metamorphoses, 10.369 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19

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10.369 solverat. At virgo Cinyreia pervigil igni'' None

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10.369 o hard, it was no wonder they were turned'' None

12. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 187; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 187

13. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19

14. Lucan, Pharsalia, 4.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 19; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19

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4.7 Book 4 But in the distant regions of the earth Fierce Caesar warring, though in fight he dealt No baneful slaughter, hastened on the doom To swift fulfillment. There on Magnus' side Afranius and Petreius held command, Who ruled alternate, and the rampart guard Obeyed the standard of each chief in turn. There with the Romans in the camp were joined Asturians swift, and Vettons lightly armed, "" None

15. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Adrastus

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 64, 67, 140, 145; Augoustakis (2014), Flavian Poetry and its Greek Past, 19, 20, 180, 187, 191; Augoustakis et al. (2021), Fides in Flavian Literature, 110, 118; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 271, 272, 273; Roumpou (2023), Ritual and the Poetics of Closure in Flavian Literature. 23; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 19, 20, 180, 187, 191

16. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Adrastus, flight to Athens • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • Suppliant Women political philosophy of Theseus, and rejection of Adrastus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 184, 193; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 111

17. Pausanias, Description of Greece, 1.30.4, 3.18.12, 7.6.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Adrastos • Adrastus • Adrastus, Lydian personal name • Adrastus, flight to Athens • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • state reliefs, Adrastos

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 191; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 184; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16; Edmunds (2021), Greek Myth, 22; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 334; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 191

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1.30.4 κατὰ τοῦτο τῆς χώρας φαίνεται πύργος Τίμωνος, ὃς μόνος εἶδε μηδένα τρόπον εὐδαίμονα εἶναι γενέσθαι πλὴν τοὺς ἄλλους φεύγοντα ἀνθρώπους. δείκνυται δὲ καὶ χῶρος καλούμενος κολωνὸς ἵππιος, ἔνθα τῆς Ἀττικῆς πρῶτον ἐλθεῖν λέγουσιν Οἰδίποδα—διάφορα μὲν καὶ ταῦτα τῇ Ὁμήρου ποιήσει, λέγουσι δʼ οὖν—, καὶ βωμὸς Ποσειδῶνος Ἱππίου καὶ Ἀθηνᾶς Ἱππίας, ἡρῷον δὲ Πειρίθου καὶ Θησέως Οἰδίποδός τε καὶ Ἀδράστου. τὸ δὲ ἄλσος τοῦ Ποσειδῶνος καὶ τὸν ναὸν ἐνέπρησεν Ἀντίγονος ἐσβαλών, καὶ ἄλλοτε στρατιᾷ κακώσας Ἀθηναίοις τὴν γῆν. ^3.18.12 παραδίδωσι δὲ καὶ Πηλεὺς Ἀχιλλέα τραφησόμενον παρὰ Χίρωνι, ὃς καὶ διδάξαι λέγεται· Κέφαλος δὲ τοῦ κάλλους ἕνεκα ὑπὸ Ἡμέρας ἐστὶν ἡρπασμένος, καὶ ἐς τὸν γάμον τὸν Ἁρμονίας δῶρα κομίζουσιν οἱ θεοί. καὶ Ἀχιλλέως μονομαχία πρὸς Μέμνονα ἐπείργασται, Διομήδην τε Ἡρακλῆς τὸν Θρᾷκα καὶ ἐπʼ Εὐήνῳ τῷ ποταμῷ Νέσσον τιμωρούμενος. Ἑρμῆς δὲ παρʼ Ἀλέξανδρον κριθησομένας ἄγει τὰς θεάς, Ἄδραστος δὲ καὶ Τυδεὺς Ἀμφιάραον καὶ Λυκοῦργον τὸν Πρώνακτος μάχης καταπαύουσιν.' ' None

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1.30.4 In this part of the country is seen the tower of Timon, the only man to see that there is no way to be happy except to shun other men. There is also pointed out a place called the Hill of Horses, the first point in Attica, they say, that Oedipus reached—this account too differs from that given by Homer, but it is nevertheless current tradition—and an altar to Poseidon, Horse God, and to Athena, Horse Goddess, and a chapel to the heroes Peirithous and Theseus, Oedipus and Adrastus. The grove and temple of Poseidon were burnt by Antigonus See Paus. 1.1.1 . when he invaded Attica, who at other times also ravaged the land of the Athenians. ^3.18.12 There is Peleus handing over Achilles to be reared by Cheiron, who is also said to have been his teacher. There is Cephalus, too, carried off by Day because of his beauty. The gods are bringing gifts to the marriage of Harmonia. There is wrought also the single combat of Achilles and Memnon, and Heracles avenging himself upon Diomedes the Thracian, and upon Nessus at the river Euenus. Hermes is bringing the goddesses to Alexander to be judged. Adrastus and Tydeus are staying the fight between Amphiaraus and Lycurgus the son of Pronax.' ' None

18. Demosthenes, Orations, 60.8
Tagged with subjects: • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • characters, tragic/mythical, Adrastus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 185; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

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60.8 They so prevailed over the invading host of the Amazons as to expel them beyond the Phasis, and the host of Eumolpus and of many another foeman they drove not only out of their own land but also from the lands of all the other Greeks—invaders whom all those dwelling on our front to the westward neither withstood nor possessed the power to halt. The female warriors known as Amazons were repelled by Theseus. The Phasis River in Colchis, now the Rion, was the legendary boundary between Europe and Asia. Eumolpus invaded Greece from Thrace but was halted by Erechtheus at Eleusis. The route to all parts of the mainland issued from Athens on the west side. Moreover, they were styled the saviors of the sons of Heracles, who himself was the savior of the rest of mankind, when they arrived in this land as suppliants, fleeing before Eurystheus. In addition to all these and many other noble deeds they refused to suffer the lawful rites of the departed to be treated with despite when Creon forbade the burial of the seven against Thebes. This phrase became proverbial as the title of a drama by Aeschylus. Theseus, king of Athens, gave aid to the suppliant wives of the Argive heroes when Creon, king of Thebes, refused burial to their slain husbands: Eur. Supp. '' None

19. Strabo, Geography, 9.2.11
Tagged with subjects: • Adrastus • Adrastus, flight to Athens • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version)

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 184; Edmunds (2021), Greek Myth, 22

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9.2.11 Also Mycalessus, a village, is in the Tanagraean territory. It is situated on the road that leads from Thebes to Chalcis; and in the Boeotian dialect it is called Mycalettus. And Harma is likewise in the Tanagraean territory; it is a deserted village near Mycalettus, and received its name from the chariot of Amphiaraus, and is a different place from the Harma in Attica, which is near Phyle, a deme of Attica bordering on Tanagra. Here originated the proverb, when the lightning flashes through Harma; for those who are called the Pythaistae look in the general direction of Harma, in accordance with an oracle, and note any flash of lightning in that direction, and then, when they see the lightning flash, take the offering to Delphi. They would keep watch for three months, for three days and nights each month, from the altar of Zeus Astrapaeus; this altar is within the walls between the Pythium and the Olympium. In regard to the Harma in Boeotia, some say that Amphiaraus fell in the battle out of his chariot near the place where his sanctuary now is, and that the chariot was drawn empty to the place which bears the same name; others say that the chariot of Adrastus, when he was in flight, was smashed to pieces there, but that Adrastus safely escaped on Areion. But Philochorus says that Adrastus was saved by the inhabitants of the village, and that on this account they obtained equal rights of citizenship from the Argives.'' None

20. Vergil, Aeneis, 10.215-10.218
Tagged with subjects: • Adrastus

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 20; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 20

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10.215 Iamque dies caelo concesserat almaque curru ^10.216 noctivago Phoebe medium pulsabat Olympum: ^10.217 Aeneas (neque enim membris dat cura quietem) ^10.218 ipse sedens clavumque regit velisque ministrat.'' None

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10.215 with supplication joined. Without delay ^10.216 Tarchon made amity and sacred league, ^10.217 uniting with his cause. The Lydian tribe, ^10.218 now destined from its tyrant to be free, '' None

21. None, None, nan
Tagged with subjects: • Adrastus, culpability of • Adrastus, flight to Athens • Adrastus, recovery of the Seven (bellicose version) • Adrastus, recovery of the Seven (peaceful version) • characters, tragic/mythical, Adrastus

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 53, 184, 185, 186, 187, 188, 210; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 291

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