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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
aeschylus Arthur-Montagne DiGiulio and Kuin (2022) 13, 63, 91, 92, 140, 145
Athanassaki and Titchener (2022) 254, 258, 266
Borg (2008) 146, 408
Boustan Janssen and Roetzel (2010) 86
Braund and Most (2004) 86, 178, 197, 198
Brouwer (2013) 54
Bryan (2018) 99
Cain (2013) 99, 131
Castagnoli and Ceccarelli (2019) 22, 34, 36, 71, 74, 75, 76, 83, 96, 97, 98, 107, 109, 111, 113, 128, 132, 134, 172, 263
Cosgrove (2022) 174
Del Lucchese (2019) 16, 25, 29, 32, 33, 34, 35, 38, 39, 40, 41, 43, 44, 51, 87
Demoen and Praet (2009) 60, 64
Ebrey and Kraut (2022) 66, 75, 76, 78, 79, 80
Edmonds (2019) 60, 159, 215, 223
Eidinow and Kindt (2015) 30, 31, 43, 206, 298, 399, 406, 448, 479
Faraone (1999) 7, 25, 26
Gagné (2020) 141, 269, 375
Geljon and Runia (2013) 115, 134, 240, 260
Geljon and Runia (2019) 117, 129, 133, 207, 232, 251
Gera (2014) 57, 58, 118, 152, 196
Gorain (2019) 43, 56
Greensmith (2021) 274, 317, 318
Gruen (2011) 255, 257
Gunderson (2022) 246
Gygax (2016) 125, 156, 169, 229
Humphreys (2018) 159, 1126
Johnston and Struck (2005) 35, 160, 171, 172, 176, 198, 199, 200, 255, 289, 290, 291, 295
Joho (2022) 143, 217, 302
Joosse (2021) 187, 194
Jouanna (2012) 70, 74
Jouanna (2018) 113, 114, 629
Ker and Wessels (2020) 154, 155, 156, 157, 158, 159, 160, 162, 163, 166
Kingsley Monti and Rood (2022) 185
Kirichenko (2022) 98, 99, 100, 101, 102, 103, 114
Kneebone (2020) 137, 138, 143, 144, 248
Konig and Wiater (2022) 82, 84, 325, 332, 333, 334, 336, 337, 338, 342, 350
Kowalzig (2007) 6, 176, 208
König and Wiater (2022) 82, 84, 325, 332, 333, 334, 336, 337, 338, 342, 350
Laemmle (2021) 102, 103, 306, 307, 308, 309, 310, 311, 312, 315, 316, 322, 323
Levine Allison and Crossan (2006) 83
Levison (2009) 172
Liddel (2020) 207
Luck (2006) 230, 231
Marincola et al (2021) 322, 327, 331, 334, 335, 342, 346
Mikalson (2010) 224
Naiden (2013) 86, 87, 104, 113, 133, 141, 147, 150, 153, 170, 176, 282, 331
Niehoff (2011) 93, 102
Osborne (2001) 19
Petrovic and Petrovic (2016) 128, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 182
Pinheiro Bierl and Beck (2013) 207
Potter Suh and Holladay (2021) 8, 95, 134, 135, 139, 140, 142, 193
Pucci (2016) 89, 90, 91, 99, 115
Raaflaub Ober and Wallace (2007) 6, 39, 63, 108, 111, 112, 113, 116, 117, 152, 162
Radicke (2022) 55, 56, 59, 63, 297
Riess (2012) 255, 256, 257, 304
Salvesen et al (2020) 116
Schwartz (2008) 352
Seaford (2018) 98, 100, 114, 194, 195, 215, 235
Sommerstein and Torrance (2014) 111, 204, 209, 292
Steiner (2001) 102
Tor (2017) 51, 138, 195, 256
Trott (2019) 125, 128, 129, 130, 131, 136, 144
Walter (2020) 8, 9, 10
Wardy and Warren (2018) 99
Čulík-Baird (2022) 23, 50, 67, 71, 75
aeschylus, [prometheus bound] Liapis and Petrides (2019) 77
aeschylus, actors, and Jouanna (2018) 698, 699
aeschylus, aetiology Kowalzig (2007) 24, 26, 30, 395
aeschylus, afterlife beliefs in Wolfsdorf (2020) 602, 603, 604
aeschylus, agamemnon Bosak-Schroeder (2020) 33
Eidinow and Kindt (2015) 13
Fertik (2019) 100
Giusti (2018) 7, 233
Jouanna (2018) 139, 154, 168, 289, 291, 415
Liapis and Petrides (2019) 106
Seaford (2018) 66, 68, 69, 70, 72, 73, 74, 75, 76, 77
Steiner (2001) 49, 137, 144, 149, 180
aeschylus, agamemnon, clytemnestra Pillinger (2019) 31, 32, 35, 36, 37, 38, 39, 41, 42
aeschylus, agamemnon, east-west trajectories, of Pillinger (2019) 32, 33, 59, 72, 221
aeschylus, agamemnon, prometheus, bound Konig (2022) 105, 112
aeschylus, alexandra, and Liapis and Petrides (2019) 115
aeschylus, anachronisms Kowalzig (2007) 196, 351
aeschylus, and actors Jouanna (2018) 198, 199, 210, 246, 698, 699
aeschylus, and actors’ interpolations Liapis and Petrides (2019) 237
aeschylus, and agōn scenes Jouanna (2018) 283
aeschylus, and ajax, sophocles Jouanna (2018) 473
aeschylus, and allusion in tragedy Liapis and Petrides (2019) 261
aeschylus, and antigone Jouanna (2018) 687
aeschylus, and antigone seven against thebes, sophocles Jouanna (2018) 482
aeschylus, and antilabai Jouanna (2018) 249
aeschylus, and character withdrawals Jouanna (2018) 721
aeschylus, and character withdrawals, libation bearers, the Jouanna (2018) 721
aeschylus, and characters Jouanna (2018) 294
aeschylus, and chronology, oresteia Jouanna (2018) 139, 140
aeschylus, and cypria Seaford (2018) 4, 5
aeschylus, and delphi, oresteia Jouanna (2018) 143, 148
aeschylus, and delphi, seven against thebes Jouanna (2018) 146
aeschylus, and doubling Jouanna (2018) 291
aeschylus, and dreams Jouanna (2018) 387, 388, 389, 390, 391
aeschylus, and dreams, persians, the Jouanna (2018) 387
aeschylus, and electra Jouanna (2018) 351, 352, 384, 385, 493, 494, 501
aeschylus, and electra, libation bearers, the Jouanna (2018) 139, 351, 352, 384, 385, 493, 494, 501, 744
aeschylus, and euripides, plutarch, on Jouanna (2018) 679
aeschylus, and ezekiel’s exagoge Liapis and Petrides (2019) 136
aeschylus, and frightening dreams, libation bearers, the Jouanna (2018) 390, 391
aeschylus, and geography, libation bearers, the Jouanna (2018) 154
aeschylus, and geography, oresteia Jouanna (2018) 154
aeschylus, and machines Jouanna (2018) 231, 239
aeschylus, and machines, weighing of souls, the Jouanna (2018) 239
aeschylus, and messenger scenes Jouanna (2018) 282
aeschylus, and metre Liapis and Petrides (2019) 251
aeschylus, and music in tragedy Liapis and Petrides (2019) 229, 236, 238
aeschylus, and mythos, persians, the Jouanna (2018) 115
aeschylus, and naturalism Liapis and Petrides (2019) 254
aeschylus, and oedipus the king seven against thebes, sophocles Jouanna (2018) 505
aeschylus, and orestes, libation bearers, the Jouanna (2018) 143, 314
aeschylus, and performances outside athens Liapis and Petrides (2019) 272, 343
aeschylus, and philocles Jouanna (2018) 82, 83
aeschylus, and philoctetes, sophocles Jouanna (2018) 175, 176, 528, 529, 618, 619, 620, 621, 622
aeschylus, and place Kowalzig (2007) 3, 24
aeschylus, and pseudo-euripides’ rhesus Liapis and Petrides (2019) 73, 75, 77, 78, 80, 81, 83, 84, 85
aeschylus, and pythagoreanism Seaford (2018) 137
aeschylus, and reperformances after his death Liapis and Petrides (2019) 348
aeschylus, and return tragedies Jouanna (2018) 289, 291
aeschylus, and setting Jouanna (2018) 220, 221
aeschylus, and singing Jouanna (2018) 271
aeschylus, and singing, libation bearers, the Jouanna (2018) 271
aeschylus, and singing, persians, the Jouanna (2018) 271
aeschylus, and sisyphus Jouanna (2018) 596
aeschylus, and social change Kowalzig (2007) 138, 139, 140, 141, 142, 328, 329, 330, 350, 351, 352, 395
aeschylus, and sophocles Jouanna (2018) 8, 76, 77, 78, 79, 80, 87, 95, 96, 97, 98, 650
aeschylus, and sophocles, libation bearers, the Jouanna (2018) 175
aeschylus, and sophocles, oresteia Jouanna (2018) 175
aeschylus, and sophocles, thracian women, the Jouanna (2018) 175, 176
aeschylus, and sophocles, ‘divine, the’, τὸ θεῖον, τὸ δαιμόνιον etc., rare in Joho (2022) 143
aeschylus, and space Jouanna (2018) 226, 227
aeschylus, and space, oresteia Jouanna (2018) 227
aeschylus, and space, persians, the Jouanna (2018) 226, 227
aeschylus, and stasima Jouanna (2018) 246, 247
aeschylus, and supplication tragedies Jouanna (2018) 287
aeschylus, and tangible religious practice or objects Kowalzig (2007) 62, 63, 351, 352
aeschylus, and teucer Jouanna (2018) 599, 600
aeschylus, and the alexandra Liapis and Petrides (2019) 97, 99, 109, 115
aeschylus, and the chorus Jouanna (2018) 194, 303
aeschylus, and the dochmiac Jouanna (2018) 251
aeschylus, and the erinyes Jouanna (2018) 384, 393
aeschylus, and the erinyes, libation bearers, the Jouanna (2018) 384, 393
aeschylus, and the evolution of the tragic genre Liapis and Petrides (2019) 273
aeschylus, and the exodos Jouanna (2018) 268
aeschylus, and the gyges fragment Liapis and Petrides (2019) 104, 105
aeschylus, and the past Jouanna (2018) 314
aeschylus, and the stage building Jouanna (2018) 219
aeschylus, and the tragic canon Liapis and Petrides (2019) 180, 181, 182, 188, 328, 332
aeschylus, and the tragic chorus/choral song Liapis and Petrides (2019) 209
aeschylus, and the treatise on the sublime Liapis and Petrides (2019) 344
aeschylus, and the vitae of the tragedians Liapis and Petrides (2019) 348
aeschylus, and the ‘death of tragedy’ Liapis and Petrides (2019) 1
aeschylus, and thebes, seven against thebes Jouanna (2018) 151
aeschylus, and thucydides Joho (2022) 133, 134
aeschylus, and time Kowalzig (2007) 24, 26, 30
aeschylus, and tragedies with historical themes Liapis and Petrides (2019) 111, 187
aeschylus, and tragedy as reading material Liapis and Petrides (2019) 304, 344
aeschylus, and tragic irony Jouanna (2018) 415, 752
aeschylus, and tragic irony, libation bearers, the Jouanna (2018) 752
aeschylus, and tragic plots of minimal incident Liapis and Petrides (2019) 250
aeschylus, and value of misunderstanding Pillinger (2019) 31, 38, 39
aeschylus, and ‘old tragedy’ Liapis and Petrides (2019) 178, 236
aeschylus, and ‘political’ as opposed to ‘rhetorical’ tragedy Liapis and Petrides (2019) 277, 279, 280, 293
aeschylus, anonymity Giusti (2018) 52
aeschylus, as a historical play, persians, the Jouanna (2018) 113, 114
aeschylus, as a trilogy, oresteia Jouanna (2018) 131
aeschylus, as defeating sophocles, oresteia Jouanna (2018) 77, 87
aeschylus, as linguistic model in late antiquity Liapis and Petrides (2019) 306
aeschylus, bassarai Seaford (2018) 170
aeschylus, by theophrastus, aeschylus, treatise on Liapis and Petrides (2019) 333
aeschylus, cassandras anticipation of death Pillinger (2019) 221, 222
aeschylus, cassandras mastery of greek Pillinger (2019) 31, 65, 66
aeschylus, central to myth-ritual interaction Kowalzig (2007) 3, 4, 8, 395
aeschylus, charge against Griffiths (1975) 292
aeschylus, choephori Seaford (2018) 237
aeschylus, choephori, libation bearers Liapis and Petrides (2019) 255
aeschylus, choephoroe Gagné (2020) 268
aeschylus, choephoroi Eidinow and Kindt (2015) 448
aeschylus, chorus as interpreters Pillinger (2019) 42, 43
aeschylus, clytemnestra’s dream in libation bearers, the Jouanna (2018) 389, 390, 391
aeschylus, convergence of prophecy and reality Pillinger (2019) 66, 67, 70, 71, 72
aeschylus, creation of religious space in Kowalzig (2007) 24, 26, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 352, 353
aeschylus, daimones as depicted by Simon (2021) 241
aeschylus, date of persians, the Jouanna (2018) 87
aeschylus, date of seven against thebes Jouanna (2018) 87
aeschylus, death, of Jouanna (2018) 97
aeschylus, definition Kowalzig (2007) 3, 24
aeschylus, delineating worshipping communities Kowalzig (2007) 24, 59, 60, 61, 62, 63, 64, 65, 66, 67, 69, 70, 71, 72, 73, 74, 76, 77, 78, 79, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 290, 306, 307, 308
aeschylus, double vision Pillinger (2019) 203, 204
aeschylus, dramas by , agamemnon Csapo (2022) 174, 200
aeschylus, dramas by , choephoroe Csapo (2022) 201
aeschylus, dramas by , eumenides Csapo (2022) 64, 201, 202, 203, 205, 206
aeschylus, dramas by , oresteia Csapo (2022) 165, 179, 180, 203
aeschylus, dramas by , persians Csapo (2022) 19, 23, 64, 201
aeschylus, dramas by , prometheus vinctus Csapo (2022) 174, 179, 201
aeschylus, dramas by , ransom of hector Csapo (2022) 170
aeschylus, dramas by , seven against thebes Csapo (2022) 174, 179, 200
aeschylus, dramas by , suppliant women Csapo (2022) 174, 206
aeschylus, dramas by , women of aetna Csapo (2022) 19, 30, 32, 64, 221
aeschylus, dramatic forerunners Pillinger (2019) 221
aeschylus, earliest attestations of soteria/soterioi, in Jim (2022) 33
aeschylus, edonians Seaford (2018) 158, 335, 340
Xinyue (2022) 134, 135
aeschylus, electra, sophocles, and Jouanna (2018) 175
aeschylus, eleusianians, the, lost play by Kirichenko (2022) 103
aeschylus, empedocles, and Seaford (2018) 195
aeschylus, ending of seven against thebes Jouanna (2018) 687
aeschylus, epigonoi Jouanna (2018) 562, 563
aeschylus, erinyes in Fabian Meinel (2015) 123, 124, 129, 136, 138
aeschylus, erinyes, in Fabian Meinel (2015) 123, 124, 129, 136, 138
aeschylus, eumenides Eidinow and Kindt (2015) 31, 43, 187, 188, 298
Gagné (2020) 177
Giusti (2018) 48
Liapis and Petrides (2019) 43, 255
Repath and Whitmarsh (2022) 184
Seaford (2018) 130, 214, 274
aeschylus, euphemia, in Petrovic and Petrovic (2016) 133, 134, 140
aeschylus, euripides, and Seaford (2018) 86, 231, 290, 295
aeschylus, explanation, pretence of Kowalzig (2007) 26
aeschylus, family of Jouanna (2018) 90, 104, 662
aeschylus, family, of Jouanna (2018) 104
aeschylus, father of tragedy Fabian Meinel (2015) 140
aeschylus, fire imagery Pillinger (2019) 32, 33
aeschylus, fire imagery, agamemnon Pillinger (2019) 32, 33, 67, 72
aeschylus, foreignness Pillinger (2019) 35, 36, 38, 40, 41
aeschylus, formal, formulaic, shape of Kowalzig (2007) 30, 62, 63, 225, 270, 349, 350
aeschylus, furor Pillinger (2019) 223, 224
aeschylus, hypsipyle Jouanna (2018) 579
aeschylus, in colonial contexts Kowalzig (2007) 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 278, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293, 294, 295, 296, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327
aeschylus, in relation to fourth-century tragic plays Liapis and Petrides (2019) 32, 43, 56, 58, 59, 255, 256, 259
aeschylus, in sicily Giusti (2018) 58
Jouanna (2018) 76, 77
aeschylus, in the great dionysia Jouanna (2018) 181, 651, 652
aeschylus, influence of on josephus Feldman (2006) 417, 418
aeschylus, internal and external audiences Pillinger (2019) 217, 218, 219, 220, 224, 225
aeschylus, inversion of winners and losers Pillinger (2019) 207, 208
aeschylus, jewish authors on Gruen (2011) 332, 333
aeschylus, laius Jouanna (2018) 139
aeschylus, lament Pillinger (2019) 215, 216, 217
aeschylus, language Liapis and Petrides (2019) 252, 332
aeschylus, language of synaesthesia Kowalzig (2007) 392, 393
aeschylus, libation bearers Kirichenko (2022) 99
aeschylus, libation bearers, the Jouanna (2018) 118
aeschylus, libations, libation bearers, the Jouanna (2018) 746
aeschylus, linking past and present Kowalzig (2007) 24, 26, 30
aeschylus, local, in panhellenic ritual setting Kowalzig (2007) 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 223
aeschylus, lykourgeia Seaford (2018) 374
aeschylus, madness Pillinger (2019) 41, 42, 52, 53, 89
aeschylus, maenads in work of Simon (2021) 321
aeschylus, men of eleusis, the Jouanna (2018) 157, 158, 159, 160, 161
aeschylus, merging several in one ritual context Kowalzig (2007) 181, 182, 183, 184, 185, 186, 187, 188, 201, 202, 203, 219, 220, 221, 222, 223, 270
aeschylus, messenger speech of eurybates Pillinger (2019) 210, 211, 212
aeschylus, messengers in libation bearers, the Jouanna (2018) 282
aeschylus, messengers in persians, the Jouanna (2018) 282
aeschylus, motion and stillness Pillinger (2019) 36, 37, 38, 39
aeschylus, multiple competing Kowalzig (2007) 275, 308, 309, 310
aeschylus, myrmidons Liapis and Petrides (2019) 32
aeschylus, mysians, the Jouanna (2018) 584
aeschylus, mythical past and ritual present interacting in Kowalzig (2007) 24, 30
aeschylus, narration of agamemnons murder Pillinger (2019) 210, 212, 213, 214, 215, 219, 220, 221
aeschylus, nereids Liapis and Petrides (2019) 32
aeschylus, nonsense Pillinger (2019) 43, 45
aeschylus, oedipodeia Jouanna (2018) 139
aeschylus, oedipus Jouanna (2018) 139, 146, 673
aeschylus, oedipus the king, sophocles, and Jouanna (2018) 175
aeschylus, of athens Mikalson (2003) 33, 42, 147, 151, 164, 181, 234
aeschylus, of cnidus Amendola (2022) 68
aeschylus, of knidos, rhetor Marek (2019) 491
aeschylus, oidipous Seaford (2018) 223
aeschylus, on a par with fourth-century dramatists Liapis and Petrides (2019) 33, 40
aeschylus, on amphiarus, seven against thebes Jouanna (2018) 123
aeschylus, on divination Jouanna (2018) 422
aeschylus, on divination, prometheus bound Jouanna (2018) 422
aeschylus, on impiety Jouanna (2018) 396, 397
aeschylus, on impiety, persians, the Jouanna (2018) 397
aeschylus, on oedipus Jouanna (2018) 672, 673
aeschylus, on orestes Jouanna (2018) 154, 155, 156, 669
aeschylus, on theseus Jouanna (2018) 157, 158, 159, 160, 161
aeschylus, on, wagner, r., influence of Seaford (2018) 422
aeschylus, operating as network, connectivity Kowalzig (2007) 24
aeschylus, oresteia Eidinow and Kindt (2015) 187, 189, 359
Jouanna (2012) 89
Jouanna (2018) 141, 198
Seaford (2018) 75, 100, 124, 132, 133, 136, 137, 184, 216, 229, 422
Verhelst and Scheijnens (2022) 135
aeschylus, palamedes Jouanna (2018) 168, 169
aeschylus, persae Eidinow and Kindt (2015) 406
Giusti (2018) 89, 95, 96, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 128, 134, 136, 153, 168, 233
Gruen (2011) 12, 14, 19, 54, 256, 352
aeschylus, persae, divine intervention, in Gruen (2011) 19
aeschylus, persae, elders, chorus of in Gruen (2011) 14
aeschylus, persae, military, greek, in Gruen (2011) 19
aeschylus, persians Jouanna (2012) 55
Liapis and Petrides (2019) 136, 250
Repath and Whitmarsh (2022) 194
Shilo (2022) 192
aeschylus, persians, the Jouanna (2018) 167, 181, 194
aeschylus, philoctetes Jouanna (2012) 74, 90
Jouanna (2018) 175, 176, 462, 618, 619, 620, 621, 622
aeschylus, philoctetes, sophocles, and philoctetes Jouanna (2018) 175, 176
aeschylus, philosophical context Pillinger (2019) 197, 223
aeschylus, phineus Jouanna (2018) 113, 609
aeschylus, phrygians or hector ransomed, oooooo o ooooooo ooooo, f Liapis and Petrides (2019) 59
aeschylus, phrygians, the Jouanna (2018) 610, 611
aeschylus, pindar, and the lemnian women Jouanna (2018) 579
aeschylus, playwrights, tragedy, fifth century, euphorion, son of Liapis and Petrides (2019) 77
aeschylus, pledges and oaths, in Sommerstein and Torrance (2014) 203
aeschylus, political context Pillinger (2019) 197, 198, 224, 225
aeschylus, portrait Borg (2008) 14
aeschylus, portrayal of xerxes Wolfsdorf (2020) 494
aeschylus, priestesses Petrovic and Petrovic (2016) 222, 223, 241, 272, 277, 278
aeschylus, prometheia Seaford (2018) 133, 186, 188, 189, 193, 195, 203, 205, 206, 207
aeschylus, prometheus bound Eidinow and Kindt (2015) 477, 478, 479
Gagarin and Cohen (2005) 386, 387, 388
Jouanna (2012) 66, 71, 73, 74
Seaford (2018) 94, 95
aeschylus, prophecy and response Pillinger (2019) 46, 47, 48, 49, 56, 57, 58
aeschylus, psychostasia, weighing of the souls Liapis and Petrides (2019) 73
aeschylus, pupil of hippocrates of chios Williams (2012) 277
aeschylus, rapport of cassandra with chorus Pillinger (2019) 58, 59, 60, 61, 62, 63, 64, 66, 71, 73
aeschylus, regional, in local ritual setting Kowalzig (2007) 352, 376, 377, 378, 379, 380, 382, 383, 384, 385, 386, 387, 388
aeschylus, relationship of cassandra with apollo Pillinger (2019) 45, 46, 60, 63, 64, 67, 68, 69
aeschylus, reperformance of Fabian Meinel (2015) 140
aeschylus, rewritten in dialogue with Fabian Meinel (2015) 169, 170
aeschylus, river imagery Pillinger (2019) 56
aeschylus, role doubling in Pillinger (2019) 199, 200, 204, 205, 206, 207
aeschylus, salaminiae Giusti (2018) 136
aeschylus, scribbles of human narrative Pillinger (2019) 72, 73
aeschylus, septem Seaford (2018) 36, 37
aeschylus, setting Pillinger (2019) 197
aeschylus, seven against thebes Jouanna (2018) 139
Liapis and Petrides (2019) 261
Steiner (2001) 105
aeschylus, silence Pillinger (2019) 31, 32, 33, 34, 35, 36, 43
aeschylus, silent characters Pillinger (2019) 31
aeschylus, social and power relations Kowalzig (2007) 275, 308, 309, 310
aeschylus, sophocles, and Seaford (2018) 213
aeschylus, speech vs. music Pillinger (2019) 50, 51, 52, 53, 54, 55, 62, 73
aeschylus, statues, of Gygax (2016) 125, 229
aeschylus, strategies of Kowalzig (2007) 24, 26, 30
aeschylus, suppliant women, the Jouanna (2018) 158, 159, 160, 161
aeschylus, suppliants Gruen (2011) 201, 230, 241, 258
Kirichenko (2022) 98
Seaford (2018) 265, 267, 268, 269, 270, 272, 274, 275
Shilo (2022) 179, 180
aeschylus, synthesis of greek and romano-trojan narratives Pillinger (2019) 201, 202, 203, 208
aeschylus, the chorus in thracian women, the Jouanna (2018) 303
aeschylus, theoroi or isthmiastai Steiner (2001) 46, 47, 49, 50
aeschylus, tragic poet Csapo (2022) 23, 34, 64, 71, 74, 88, 158, 201, 203
aeschylus, tragic poet, and papyri Csapo (2022) 172, 174
aeschylus, tragic poet, catalogue of quotations in other writers Csapo (2022) 179, 180
aeschylus, tragic poet, portraits of Csapo (2022) 149, 150, 151, 156, 157
aeschylus, victories, of Jouanna (2018) 651, 652
aeschylus, women of aetna, oooooooo ooooooo, oooooooo ooooo Liapis and Petrides (2019) 84
aeschylus, works of Jouanna (2018) 460, 462, 463, 464
aeschylus, works, choephori Jouanna (2012) 71
aeschylus, zeus as portrayed by Simon (2021) 24
aeschylus, ὅπλων κρίσις Giusti (2018) 137
aeschylus’, eumenides Barbato (2020) 162, 164
aeschylus’, eumenides, areopagus, in Barbato (2020) 162, 165
aeschylus’, persae Isaac (2004) 276
aeschylus’, persae and virgil’s aeneid, incest, in Giusti (2018) 110, 111, 112, 113, 114, 115
aeschylus’, persae, xerxes, in Giusti (2018) 95, 101, 104, 109, 110, 111
aeschylus’, prometheus unbound, cicero’s poetic translations Čulík-Baird (2022) 23

List of validated texts:
64 validated results for "aeschylus"
1. Hesiod, Works And Days, 225-237 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeschylus

 Found in books: Fowler (2014) 160; Potter Suh and Holladay (2021) 142

225. Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν'226. ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, 227. τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· 228. εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς 229. ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· 230. οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ 231. οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. 232. τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς 233. ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· 234. εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· 235. τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· 236. θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν 237. νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα. '. None
225. Perses – heed justice and shun haughtiness;'226. It aids no common man: nobles can’t stay 227. It easily because it will oppre 228. Us all and bring disgrace. The better way 229. Is Justice, who will outstrip Pride at last. 230. Fools learn this by experience because 231. The God of Oaths, by running very fast, 232. Keeps pace with and requites all crooked laws. 233. When men who swallow bribes and crookedly 234. Pass sentences and drag Justice away, 235. There’s great turmoil, and then, in misery 236. Weeping and covered in a misty spray, 237. She comes back to the city, carrying '. None
2. Hesiod, Theogony, 93-96, 279, 820-822, 824-827 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Oresteia • Aeschylus, Persae

 Found in books: Castagnoli and Ceccarelli (2019) 22; Del Lucchese (2019) 29; Eidinow and Kindt (2015) 359; Giusti (2018) 95; Gruen (2011) 255; Trott (2019) 125; Waldner et al (2016) 43

93. τοίη Μουσάων ἱερὴ δόσις ἀνθρώποισιν. 94. ἐκ γάρ τοι Μουσέων καὶ ἑκηβόλου Ἀπόλλωνος 95. ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθόνα καὶ κιθαρισταί, 96. ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι
279. ἐν μαλακῷ λειμῶνι καὶ ἄνθεσιν εἰαρινοῖσιν.'
820. αὐτὰρ ἐπεὶ Τιτῆνας ἀπʼ οὐρανοῦ ἐξέλασεν Ζεύς, 821. ὁπλότατον τέκε παῖδα Τυφωέα Γαῖα πελώρη 822. Ταρτάρου ἐν φιλότητι διὰ χρυσέην Ἀφροδίτην·
824. καὶ πόδες ἀκάματοι κρατεροῦ θεοῦ· ἐκ δέ οἱ ὤμων 825. ἣν ἑκατὸν κεφαλαὶ ὄφιος, δεινοῖο δράκοντος, 826. γλώσσῃσιν δνοφερῇσι λελιχμότες, ἐκ δέ οἱ ὄσσων 827. θεσπεσίῃς κεφαλῇσιν ὑπʼ ὀφρύσι πῦρ ἀμάρυσσεν· '. None
93. Sweet dew upon his tongue that there may flow 94. Kind words from hm; thus all the people go 95. To see him arbitrate successfully 96. Their undertakings and unswervingly
279. (With Amphitrite and Cymatolege'
820. The other one, the cloud-wrapped evil Night, 821. Holds Sleep, Death’s brother and her progeny, 822. And there they dwell in dim obscurity,
824. Whether descending when the day is done 825. Or climbing back to Heaven. Day peacefully 826. Roams through the earth and the broad backs of the sea, 827. Benevolent to mortals; Night, however, '. None
3. Homer, Iliad, 2.326-2.328, 2.419-2.420, 2.424-2.425, 2.484-2.510, 2.552-2.554, 2.559-2.590, 2.619, 2.681-2.684, 9.457, 9.569, 15.38, 15.204, 16.233-16.234, 19.87, 24.527-24.528 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, • Aeschylus, Oresteia • Aeschylus, Suppliants • Aeschylus, Zeus as portrayed by • Aeschylus, afterlife beliefs in • Aeschylus, and Antigone • Aeschylus, and Cypria • Aeschylus, and Philoctetes (Sophocles) • Aeschylus, and social change • Aeschylus, delineating worshipping communities • Aeschylus, dramas by\n, Choephoroe • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Persians • Aeschylus, dramas by\n, Prometheus Vinctus • Aeschylus, formal (formulaic) shape of • Aeschylus, in colonial contexts • Aeschylus, local, in panhellenic ritual setting • Aeschylus, on Orestes • Agamemnon (Aeschylus) • Libation Bearers, The (Aeschylus), and geography • Libation Bearers, The (Aeschylus), libations • Oresteia (Aeschylus), and geography • Plutarch, on Aeschylus and Euripides • Seven against Thebes (Aeschylus), ending of

 Found in books: Castagnoli and Ceccarelli (2019) 98; Csapo (2022) 201; Eidinow and Kindt (2015) 359; Gruen (2011) 241; Jouanna (2018) 154, 528, 679, 687, 746; Kowalzig (2007) 135, 198, 209, 306, 307, 317, 329, 349; Laemmle (2021) 309; Marincola et al (2021) 322; Naiden (2013) 331; Petrovic and Petrovic (2016) 135, 136, 138, 157; Potter Suh and Holladay (2021) 95, 142; Seaford (2018) 4; Simon (2021) 24; Sommerstein and Torrance (2014) 204; Wolfsdorf (2020) 603; Čulík-Baird (2022) 71

2.326. ὡς οὗτος κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτὴν 2.327. ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα, 2.328. ὣς ἡμεῖς τοσσαῦτʼ ἔτεα πτολεμίξομεν αὖθι,
2.419. ὣς ἔφατʼ, οὐδʼ ἄρα πώ οἱ ἐπεκραίαινε Κρονίων, 2.420. ἀλλʼ ὅ γε δέκτο μὲν ἱρά, πόνον δʼ ἀμέγαρτον ὄφελλεν.
2.424. δίπτυχα ποιήσαντες, ἐπʼ αὐτῶν δʼ ὠμοθέτησαν. 2.425. καὶ τὰ μὲν ἂρ σχίζῃσιν ἀφύλλοισιν κατέκαιον,
2.484. ἔσπετε νῦν μοι Μοῦσαι Ὀλύμπια δώματʼ ἔχουσαι· 2.485. ὑμεῖς γὰρ θεαί ἐστε πάρεστέ τε ἴστέ τε πάντα, 2.486. ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν· 2.487. οἵ τινες ἡγεμόνες Δαναῶν καὶ κοίρανοι ἦσαν· 2.488. πληθὺν δʼ οὐκ ἂν ἐγὼ μυθήσομαι οὐδʼ ὀνομήνω, 2.489. οὐδʼ εἴ μοι δέκα μὲν γλῶσσαι, δέκα δὲ στόματʼ εἶεν, 2.490. φωνὴ δʼ ἄρρηκτος, χάλκεον δέ μοι ἦτορ ἐνείη, 2.491. εἰ μὴ Ὀλυμπιάδες Μοῦσαι Διὸς αἰγιόχοιο 2.492. θυγατέρες μνησαίαθʼ ὅσοι ὑπὸ Ἴλιον ἦλθον· 2.493. ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας. 2.494. Βοιωτῶν μὲν Πηνέλεως καὶ Λήϊτος ἦρχον 2.495. Ἀρκεσίλαός τε Προθοήνωρ τε Κλονίος τε, 2.496. οἵ θʼ Ὑρίην ἐνέμοντο καὶ Αὐλίδα πετρήεσσαν 2.497. Σχοῖνόν τε Σκῶλόν τε πολύκνημόν τʼ Ἐτεωνόν, 2.498. Θέσπειαν Γραῖάν τε καὶ εὐρύχορον Μυκαλησσόν, 2.499. οἵ τʼ ἀμφʼ Ἅρμʼ ἐνέμοντο καὶ Εἰλέσιον καὶ Ἐρυθράς, 2.500. οἵ τʼ Ἐλεῶνʼ εἶχον ἠδʼ Ὕλην καὶ Πετεῶνα, 2.501. Ὠκαλέην Μεδεῶνά τʼ ἐϋκτίμενον πτολίεθρον, 2.502. Κώπας Εὔτρησίν τε πολυτρήρωνά τε Θίσβην, 2.503. οἵ τε Κορώνειαν καὶ ποιήενθʼ Ἁλίαρτον, 2.504. οἵ τε Πλάταιαν ἔχον ἠδʼ οἳ Γλισᾶντʼ ἐνέμοντο, 2.505. οἵ θʼ Ὑποθήβας εἶχον ἐϋκτίμενον πτολίεθρον, 2.506. Ὀγχηστόν θʼ ἱερὸν Ποσιδήϊον ἀγλαὸν ἄλσος, 2.507. οἵ τε πολυστάφυλον Ἄρνην ἔχον, οἵ τε Μίδειαν 2.508. Νῖσάν τε ζαθέην Ἀνθηδόνα τʼ ἐσχατόωσαν· 2.509. τῶν μὲν πεντήκοντα νέες κίον, ἐν δὲ ἑκάστῃ 2.510. κοῦροι Βοιωτῶν ἑκατὸν καὶ εἴκοσι βαῖνον.
2.552. τῶν αὖθʼ ἡγεμόνευʼ υἱὸς Πετεῶο Μενεσθεύς. 2.553. τῷ δʼ οὔ πώ τις ὁμοῖος ἐπιχθόνιος γένετʼ ἀνὴρ 2.554. κοσμῆσαι ἵππους τε καὶ ἀνέρας ἀσπιδιώτας·
2.559. οἳ δʼ Ἄργός τʼ εἶχον Τίρυνθά τε τειχιόεσσαν 2.560. Ἑρμιόνην Ἀσίνην τε, βαθὺν κατὰ κόλπον ἐχούσας, 2.561. Τροιζῆνʼ Ἠϊόνας τε καὶ ἀμπελόεντʼ Ἐπίδαυρον, 2.562. οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν, 2.563. τῶν αὖθʼ ἡγεμόνευε βοὴν ἀγαθὸς Διομήδης 2.564. καὶ Σθένελος, Καπανῆος ἀγακλειτοῦ φίλος υἱός· 2.565. τοῖσι δʼ ἅμʼ Εὐρύαλος τρίτατος κίεν ἰσόθεος φὼς 2.566. Μηκιστέος υἱὸς Ταλαϊονίδαο ἄνακτος· 2.567. συμπάντων δʼ ἡγεῖτο βοὴν ἀγαθὸς Διομήδης· 2.568. τοῖσι δʼ ἅμʼ ὀγδώκοντα μέλαιναι νῆες ἕποντο. 2.569. οἳ δὲ Μυκήνας εἶχον ἐϋκτίμενον πτολίεθρον 2.570. ἀφνειόν τε Κόρινθον ἐϋκτιμένας τε Κλεωνάς, 2.571. Ὀρνειάς τʼ ἐνέμοντο Ἀραιθυρέην τʼ ἐρατεινὴν 2.572. καὶ Σικυῶνʼ, ὅθʼ ἄρʼ Ἄδρηστος πρῶτʼ ἐμβασίλευεν, 2.573. οἵ θʼ Ὑπερησίην τε καὶ αἰπεινὴν Γονόεσσαν 2.574. Πελλήνην τʼ εἶχον ἠδʼ Αἴγιον ἀμφενέμοντο 2.575. Αἰγιαλόν τʼ ἀνὰ πάντα καὶ ἀμφʼ Ἑλίκην εὐρεῖαν, 2.576. τῶν ἑκατὸν νηῶν ἦρχε κρείων Ἀγαμέμνων 2.577. Ἀτρεΐδης· ἅμα τῷ γε πολὺ πλεῖστοι καὶ ἄριστοι 2.578. λαοὶ ἕποντʼ· ἐν δʼ αὐτὸς ἐδύσετο νώροπα χαλκὸν 2.579. κυδιόων, πᾶσιν δὲ μετέπρεπεν ἡρώεσσιν 2.580. οὕνεκʼ ἄριστος ἔην πολὺ δὲ πλείστους ἄγε λαούς. 2.581. οἳ δʼ εἶχον κοίλην Λακεδαίμονα κητώεσσαν, 2.582. Φᾶρίν τε Σπάρτην τε πολυτρήρωνά τε Μέσσην, 2.583. Βρυσειάς τʼ ἐνέμοντο καὶ Αὐγειὰς ἐρατεινάς, 2.584. οἵ τʼ ἄρʼ Ἀμύκλας εἶχον Ἕλος τʼ ἔφαλον πτολίεθρον, 2.585. οἵ τε Λάαν εἶχον ἠδʼ Οἴτυλον ἀμφενέμοντο, 2.586. τῶν οἱ ἀδελφεὸς ἦρχε βοὴν ἀγαθὸς Μενέλαος 2.587. ἑξήκοντα νεῶν· ἀπάτερθε δὲ θωρήσσοντο· 2.588. ἐν δʼ αὐτὸς κίεν ᾗσι προθυμίῃσι πεποιθὼς 2.589. ὀτρύνων πόλεμον δέ· μάλιστα δὲ ἵετο θυμῷ 2.590. τίσασθαι Ἑλένης ὁρμήματά τε στοναχάς τε.
2.619. νῆες ἕποντο θοαί, πολέες δʼ ἔμβαινον Ἐπειοί.
2.681. νῦν αὖ τοὺς ὅσσοι τὸ Πελασγικὸν Ἄργος ἔναιον, 2.682. οἵ τʼ Ἄλον οἵ τʼ Ἀλόπην οἵ τε Τρηχῖνα νέμοντο, 2.683. οἵ τʼ εἶχον Φθίην ἠδʼ Ἑλλάδα καλλιγύναικα, 2.684. Μυρμιδόνες δὲ καλεῦντο καὶ Ἕλληνες καὶ Ἀχαιοί,
9.457. Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
9.569. κικλήσκουσʼ Ἀΐδην καὶ ἐπαινὴν Περσεφόνειαν
15.38. ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσι,
15.204. οἶσθʼ ὡς πρεσβυτέροισιν Ἐρινύες αἰὲν ἕπονται.
16.233. Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων 16.234. Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ
19.87. ἀλλὰ Ζεὺς καὶ Μοῖρα καὶ ἠεροφοῖτις Ἐρινύς,
24.527. δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528. δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων·''. None
2.326. late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " "2.328. late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " '
2.419. and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; ' "2.420. nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. " "
2.424. nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. " '2.425. These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits.
2.484. Even as a bull among the herd stands forth far the chiefest over all, for that he is pre-eminent among the gathering kine, even such did Zeus make Agamemnon on that day, pre-eminent among many, and chiefest amid warriors.Tell me now, ye Muses that have dwellings on Olympus— 2.485. for ye are goddesses and are at hand and know all things, whereas we hear but a rumour and know not anything—who were the captains of the Danaans and their lords. But the common folk I could not tell nor name, nay, not though ten tongues were mine and ten mouths 2.490. and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.495. and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.500. and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.505. that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.510. /went young men of the Boeotians an hundred and twenty.
2.552. and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield.
2.559. Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls, 2.560. and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. 2.565. And with them came a third, Euryalus, a godlike warrior, son of king Mecisteus, son of Talaus; but leader over them all was Diomedes, good at the war-cry. And with these there followed eighty black ships.And they that held Mycenae, the well-built citadel, 2.570. and wealthy Corinth, and well-built Cleonae, and dwelt in Orneiae and lovely Araethyrea and Sicyon, wherein at the first Adrastus was king; and they that held Hyperesia and steep Gonoessa and Pellene, 2.575. and that dwelt about Aegium and throughout all Aegialus, and about broad Helice,—of these was the son of Atreus, lord Agamemnon, captain, with an hundred ships. With him followed most people by far and goodliest; and among them he himself did on his gleaming bronze, a king all-glorious, and was pre-eminent among all the warriors, 2.580. for that he was noblest, and led a people far the most in number. 2.584. for that he was noblest, and led a people far the most in number. And they that held the hollow land of Lacedaemon with its many ravines, and Pharis and Sparta and Messe, the haunt of doves, and that dwelt in Bryseiae and lovely Augeiae, and that held Amyclae and Helus, a citadel hard by the sea, ' "2.585. and that held Laas, and dwelt about Oetylus,—these were led by Agamemnon's brother, even Menelaus, good at the war-cry, with sixty ships; and they were marshalled apart. And himself he moved among them, confident in his zeal, urging his men to battle; and above all others was his heart fain " "2.590. to get him requital for his strivings and groanings for Helen's sake.And they that dwelt in Pylos and lovely Arene and Thryum, the ford of Alpheius, and fair-founded Aepy, and that had their abodes in Cyparisseïs and Amphigeneia and Pteleos and Helus and Dorium, " '
2.619. And they that dwelt in Buprasium and goodly Elis, all that part thereof that Hyrmine and Myrsinus on the seaboard and the rock of Olen and Alesium enclose between them—these again had four leaders, and ten swift ships followed each one, and many Epeians embarked thereon.
2.681. And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans—
9.457. that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind ' "
9.569. By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, " '
15.38. and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love,
15.204. Then wind-footed swift Iris answered him:Is it thus in good sooth, O Earth-Enfolder, thou dark-haired god, that I am to bear to Zeus this message, unyielding and harsh, or wilt thou anywise turn thee; for the hearts of the good may be turned? Thou knowest how the Erinyes ever follow to aid the elder-born.
16.233. and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli,
19.87. Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize.
24.527. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, 24.528. For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, '". None
4. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Oresteia • Aeschylus, and Electra • Aeschylus, delineating worshipping communities • Aeschylus, in colonial contexts • Aeschylus, infanticide myths • Aeschylus, on Orestes • Aeschylus, on divination • Aeschylus, Ὅπλων κρίσις • Libation Bearers, The (Aeschylus), and Electra • Libation Bearers, The (Aeschylus), libations • Prometheus Bound (Aeschylus), on divination • euphemia, in Aeschylus

 Found in books: Fowler (2014) 160; Giusti (2018) 137; Johnston and Struck (2005) 289; Jouanna (2018) 422, 493, 669, 746; Kowalzig (2007) 137, 311, 318; Laemmle (2021) 309; Naiden (2013) 170; Petrovic and Petrovic (2016) 134; Rutter and Sparkes (2012) 128; Seaford (2018) 229

5. Aeschylus, Agamemnon, 65, 67-71, 88-91, 104-130, 135-137, 150-151, 160-183, 197-247, 250-251, 282, 441-442, 720, 735, 742-743, 749, 888-889, 1019-1021, 1035-1038, 1054-1057, 1069-1074, 1082, 1084, 1087, 1090, 1098-1135, 1140-1162, 1166, 1173, 1177-1213, 1223-1241, 1248, 1254-1257, 1264-1278, 1280, 1282, 1284, 1289-1292, 1295-1300, 1309-1310, 1322-1330, 1335, 1343-1373, 1377-1378, 1382-1383, 1386-1387, 1432-1433, 1444-1445, 1577-1611 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Agamemnon • Aeschylus, Cassandras mastery of Greek • Aeschylus, Choephori • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, Persae • Aeschylus, Persae, • Aeschylus, Prometheus Bound • Aeschylus, Prometheus Bound (attrib.) • Aeschylus, Zeus as portrayed by • Aeschylus, and Cypria • Aeschylus, and machines • Aeschylus, and return tragedies • Aeschylus, and the Alexandra • Aeschylus, and tragic irony • Aeschylus, and value of misunderstanding • Aeschylus, chorus as interpreters • Aeschylus, convergence of prophecy and reality • Aeschylus, fire imagery • Aeschylus, foreignness • Aeschylus, influence of on Josephus • Aeschylus, internal and external audiences • Aeschylus, lament • Aeschylus, language of synaesthesia • Aeschylus, madness • Aeschylus, motion and stillness • Aeschylus, nonsense • Aeschylus, on Oedipus • Aeschylus, prophecy and response • Aeschylus, rapport of Cassandra with chorus • Aeschylus, relationship of Cassandra with Apollo • Aeschylus, river imagery • Aeschylus, scribbles of human narrative • Aeschylus, silence • Aeschylus, silent characters • Aeschylus, speech vs. music • Aeschylus’ Eumenides • Agamemnon (Aeschylus) • Clytemnestra, Aeschylus Agamemnon • Euripides, and Aeschylus • Libation Bearers, Aeschylus • Libation Bearers, The (Aeschylus), libations • Prometheus Bound (attrib. Aeschylus) • Suppliants, Aeschylus • east-west trajectories, of Aeschylus Agamemnon • euphemia, in Aeschylus • fire imagery, Agamemnon (Aeschylus) • necessity ἀνάγκη, Aeschylus on • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), rare in Aeschylus and Sophocles

 Found in books: Barbato (2020) 164; Boustan Janssen and Roetzel (2010) 86; Bowditch (2001) 80; Bowie (2021) 500; Brouwer and Vimercati (2020) 3; Cain (2013) 99; Castagnoli and Ceccarelli (2019) 76, 96; Del Lucchese (2019) 51; Ebrey and Kraut (2022) 78; Edmonds (2019) 215; Eidinow and Kindt (2015) 13, 359, 479; Fabre-Serris et al (2021) 144; Feldman (2006) 417, 418; Fertik (2019) 100; Gagarin and Cohen (2005) 386; Gale (2000) 104; Giusti (2018) 7, 233; Goldhill (2022) 51, 52, 54; Joho (2022) 143; Jouanna (2018) 231, 289, 415, 672, 746; Kirichenko (2022) 99; Kowalzig (2007) 392, 393; Levison (2009) 172; Liapis and Petrides (2019) 99, 109; Liatsi (2021) 7; Naiden (2013) 153, 170; Petrovic and Petrovic (2016) 132, 134, 135, 136, 137, 138, 139, 140, 141, 144, 147; Pillinger (2019) 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 89, 217; Seaford (2018) 4, 5, 72, 75, 124, 130, 184, 229, 231, 235, 237, 290; Shilo (2022) 180; Simon (2021) 24; Sommerstein and Torrance (2014) 204; Steiner (2001) 144

65. διακναιομένης τʼ ἐν προτελείοις
67. Τρωσί θʼ ὁμοίως. ἔστι δʼ ὅπη νῦν 68. ἔστι· τελεῖται δʼ ἐς τὸ πεπρωμένον· 69. οὔθʼ ὑποκαίων οὔθʼ ὑπολείβων 70. οὔτε δακρύων ἀπύρων ἱερῶν 71. ὀργὰς ἀτενεῖς παραθέλξει.
88. πάντων δὲ θεῶν τῶν ἀστυνόμων, 89. ὑπάτων, χθονίων, 90. τῶν τʼ οὐρανίων τῶν τʼ ἀγοραίων, 91. βωμοὶ δώροισι φλέγονται·'
104. κύριός εἰμι θροεῖν ὅδιον κράτος αἴσιον ἀνδρῶν 105. ἐκτελέων· ἔτι γὰρ θεόθεν καταπνεύει 106. πειθὼ μολπᾶν 107. ἀλκὰν σύμφυτος αἰών· 108. ὅπως Ἀχαι- 109. ῶν δίθρονον κράτος, Ἑλλάδος ἥβας 110. ξύμφρονα ταγάν, 111. πέμπει σὺν δορὶ καὶ χερὶ πράκτορι 112. θούριος ὄρνις Τευκρίδʼ ἐπʼ αἶαν, 113. οἰωνῶν βασιλεὺς βασιλεῦσι νε- 115. ῶν ὁ κελαινός, ὅ τʼ ἐξόπιν ἀργᾶς, 116. φανέντες ἴ- 117. κταρ μελάθρων χερὸς ἐκ δοριπάλτου 118. παμπρέπτοις ἐν ἕδραισιν, 119. βοσκόμενοι λαγίναν, ἐρικύμονα φέρματι γένναν, 120. βλαβέντα λοισθίων δρόμων. 121. αἴλινον αἴλινον εἰπέ, τὸ δʼ εὖ νικάτω. Χορός 122. κεδνὸς δὲ στρατόμαντις ἰδὼν δύο λήμασι δισσοὺς 123. Ἀτρεΐδας μαχίμους ἐδάη λαγοδαίτας 124. πομπούς τʼ ἀρχάς· 125. οὕτω δʼ εἶπε τερᾴζων· 126. χρόνῳ μὲν ἀγρεῖ 127. 160. Ζεύς, ὅστις ποτʼ ἐστίν, εἰ τόδʼ αὐ- 161. τῷ φίλον κεκλημένῳ, 162. τοῦτό νιν προσεννέπω. 163. οὐκ ἔχω προσεικάσαι 164. πάντʼ ἐπισταθμώμενος 1
65. πλὴν Διός, εἰ τὸ μάταν ἀπὸ φροντίδος ἄχθος 166. χρὴ βαλεῖν ἐτητύμως. Χορός 1
67. οὐδʼ ὅστις πάροιθεν ἦν μέγας, 168. παμμάχῳ θράσει βρύων, 170. οὐδὲ λέξεται πρὶν ὤν· 171. ὃς δʼ ἔπειτʼ ἔφυ, τρια- 172. κτῆρος οἴχεται τυχών. 173. Ζῆνα δέ τις προφρόνως ἐπινίκια κλάζων 175. τεύξεται φρενῶν τὸ πᾶν· Χορός 176. τὸν φρονεῖν βροτοὺς ὁδώ- 177. σαντα, τὸν πάθει μάθος 178. θέντα κυρίως ἔχειν. 179. στάζει δʼ ἔν θʼ ὕπνῳ πρὸ καρδίας 180. μνησιπήμων πόνος· καὶ παρʼ ἄ- 181. κοντας ἦλθε σωφρονεῖν. 182. δαιμόνων δέ που χάρις βίαιος 183. σέλμα σεμνὸν ἡμένων. Χορός
197. τρίβῳ κατέξαινον ἄν- 198. θος Ἀργείων· ἐπεὶ δὲ καὶ πικροῦ 199. χείματος ἄλλο μῆχαρ 200. βριθύτερον πρόμοισιν 201. μάντις ἔκλαγξεν προφέρων 202. Ἄρτεμιν, ὥστε χθόνα βάκ- 203. τροις ἐπικρούσαντας Ἀτρεί- 204. δας δάκρυ μὴ κατασχεῖν· Χορός 205. ἄναξ δʼ ὁ πρέσβυς τότʼ εἶπε φωνῶν· 206. βαρεῖα μὲν κὴρ τὸ μὴ πιθέσθαι, 217. Χορός 218. ἐπεὶ δʼ ἀνάγκας ἔδυ λέπαδνον 219. φρενὸς πνέων δυσσεβῆ τροπαίαν 220. ἄναγνον ἀνίερον, τόθεν 221. τὸ παντότολμον φρονεῖν μετέγνω. 222. βροτοὺς θρασύνει γὰρ αἰσχρόμητις 223. τάλαινα παρακοπὰ πρωτοπήμων. ἔτλα δʼ οὖν 225. θυτὴρ γενέσθαι θυγατρός, 226. γυναικοποίνων πολέμων ἀρωγὰν 227. καὶ προτέλεια ναῶν. Χορός 228. λιτὰς δὲ καὶ κληδόνας πατρῴους 229. παρʼ οὐδὲν αἰῶ τε παρθένειον 230. ἔθεντο φιλόμαχοι βραβῆς. 231. φράσεν δʼ ἀόζοις πατὴρ μετʼ εὐχὰν 232. δίκαν χιμαίρας ὕπερθε βωμοῦ 233. πέπλοισι περιπετῆ παντὶ θυμῷ προνωπῆ 235. λαβεῖν ἀέρδην, στόματός 236. τε καλλιπρῴρου φυλακᾷ κατασχεῖν 238. βίᾳ χαλινῶν τʼ ἀναύδῳ μένει. 239. κρόκου βαφὰς δʼ ἐς πέδον χέουσα 240. ἔβαλλʼ ἕκαστον θυτήρ- 241. ων ἀπʼ ὄμματος βέλει 242. φιλοίκτῳ, πρέπουσά θʼ ὡς ἐν γραφαῖς, προσεννέπειν 243. θέλουσʼ, ἐπεὶ πολλάκις 244. πατρὸς κατʼ ἀνδρῶνας εὐτραπέζους 245. ἔμελψεν, ἁγνᾷ δʼ ἀταύρωτος αὐδᾷ πατρὸς 246. φίλου τριτόσπονδον εὔ- 247. ποτμον παιῶνα φίλως ἐτίμα— Χορός
250. Δίκα δὲ τοῖς μὲν παθοῦσ- 251. ιν μαθεῖν ἐπιρρέπει·
282. φρυκτὸς δὲ φρυκτὸν δεῦρʼ ἀπʼ ἀγγάρου πυρὸς
441. φίλοισι πέμπει βαρὺ 442. ψῆγμα δυσδάκρυτον ἀν-
720. ἐν βιότου προτελείοις
742. δηξίθυμον ἔρωτος ἄνθος. 743. παρακλίνασʼ ἐπέκρανεν
749. νυμφόκλαυτος Ἐρινύς. Χορός

888. πηγαὶ κατεσβήκασιν, οὐδʼ ἔνι σταγών.
889. ἐν ὀψικοίτοις δʼ ὄμμασιν βλάβας ἔχω 1020. πρόπαρ ἀνδρὸς μέλαν αἷμα τίς ἂν 1021. πάλιν ἀγκαλέσαιτʼ ἐπαείδων;
1035. εἴσω κομίζου καὶ σύ, Κασάνδραν λέγω, 1036. ἐπεί σʼ ἔθηκε Ζεὺς ἀμηνίτως δόμοις 1037. κοινωνὸν εἶναι χερνίβων, πολλῶν μέτα 1038. δούλων σταθεῖσαν κτησίου βωμοῦ πέλας·
1054. πιθοῦ λιποῦσα τόνδʼ ἁμαξήρη θρόνον. Κλυταιμήστρα 1055. οὔτοι θυραίᾳ τῇδʼ ἐμοὶ σχολὴ πάρα 1056. τρίβειν· τὰ μὲν γὰρ ἑστίας μεσομφάλου 1057. ἕστηκεν ἤδη μῆλα πρὸς σφαγὰς πάρος,
1069. ἐγὼ δʼ, ἐποικτίρω γάρ, οὐ θυμώσομαι. 1070. ἴθʼ, ὦ τάλαινα, τόνδʼ ἐρημώσασʼ ὄχον, 1071. εἴκουσʼ ἀνάγκῃ τῇδε καίνισον ζυγόν. Κασάνδρα 1072. ὀτοτοτοῖ πόποι δᾶ. 1073. Ὦπολλον Ὦπολλον. Χορός 1074. τί ταῦτʼ ἀνωτότυξας ἀμφὶ Λοξίου;
1082. ἀπώλεσας γὰρ οὐ μόλις τὸ δεύτερον. Χορός
1084. μένει τὸ θεῖον δουλίᾳ περ ἐν φρενί. Κασάνδρα
1087. ἆ ποῖ ποτʼ ἤγαγές με; πρὸς ποίαν στέγην; Χορός
1090. μισόθεον μὲν οὖν, πολλὰ συνίστορα
1098. τὸ μὲν κλέος σοῦ μαντικὸν πεπυσμένοι 1099. ἦμεν· προφήτας δʼ οὔτινας ματεύομεν. Κασάνδρα 1100. ἰὼ πόποι, τί ποτε μήδεται; 1101. τί τόδε νέον ἄχος μέγα 1102. μέγʼ ἐν δόμοισι τοῖσδε μήδεται κακὸν 1103. ἄφερτον φίλοισιν, δυσίατον; ἀλκὰ δʼ 1
104. ἑκὰς ἀποστατεῖ. Χορός 1105. τούτων ἄιδρίς εἰμι τῶν μαντευμάτων. 1106. ἐκεῖνα δʼ ἔγνων· πᾶσα γὰρ πόλις βοᾷ. Κασάνδρα 1107. ἰὼ τάλαινα, τόδε γὰρ τελεῖς, 1108. τὸν ὁμοδέμνιον πόσιν 1109. λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος; 1110. τάχος γὰρ τόδʼ ἔσται· προτείνει δὲ χεὶρ ἐκ 1111. χερὸς ὀρέγματα. Χορός 1112. οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1113. ἐπαργέμοισι θεσφάτοις ἀμηχανῶ. Κασάνδρα 1114. ἒ ἔ, παπαῖ παπαῖ, τί τόδε φαίνεται; 1115. ἦ δίκτυόν τί γʼ Ἅιδου; 1116. ἀλλʼ ἄρκυς ἡ ξύνευνος, ἡ ξυναιτία 1117. φόνου. στάσις δʼ ἀκόρετος γένει 1118. κατολολυξάτω θύματος λευσίμου. Χορός 1119. ποίαν Ἐρινὺν τήνδε δώμασιν κέλῃ 1120. ἐπορθιάζειν; οὔ με φαιδρύνει λόγος. 1121. ἐπὶ δὲ καρδίαν ἔδραμε κροκοβαφὴς 1122. σταγών, ἅτε καιρία πτώσιμος 1123. ξυνανύτει βίου δύντος αὐγαῖς· 1124. ταχεῖα δʼ ἄτα πέλει. Κασάνδρα 1125. ἆ ἆ, ἰδοὺ ἰδού· ἄπεχε τῆς βοὸς 1126. τὸν ταῦρον· ἐν πέπλοισι 1127. μελαγκέρῳ λαβοῦσα μηχανήματι 1128. τύπτει· πίτνει δʼ ἐν ἐνύδρῳ τεύχει. 1129. δολοφόνου λέβητος τύχαν σοι λέγω. Χορός 1130. οὐ κομπάσαιμʼ ἂν θεσφάτων γνώμων ἄκρος 1131. εἶναι, κακῷ δέ τῳ προσεικάζω τάδε. 1132. ἀπὸ δὲ θεσφάτων τίς ἀγαθὰ φάτις 1133. βροτοῖς τέλλεται; κακῶν γὰρ διαὶ 1134. πολυεπεῖς τέχναι θεσπιῳδὸν 1
135. φόβον φέρουσιν μαθεῖν. Κασάνδρα' '
1140. φρενομανής τις εἶ θεοφόρητος, ἀμ- 1141. φὶ δʼ αὑτᾶς θροεῖς 1142. νόμον ἄνομον, οἷά τις ξουθὰ 1143. ἀκόρετος βοᾶς, φεῦ, ταλαίναις φρεσίν 1144. Ἴτυν Ἴτυν στένουσʼ ἀμφιθαλῆ κακοῖς 1145. ἀηδὼν βίον. Κασάνδρα 1146. ἰὼ ἰὼ λιγείας μόρον ἀηδόνος· 1147. περέβαλον γάρ οἱ πτεροφόρον δέμας 1148. θεοὶ γλυκύν τʼ αἰῶνα κλαυμάτων ἄτερ· 1149. ἐμοὶ δὲ μίμνει σχισμὸς ἀμφήκει δορί. Χορός 1
150. πόθεν ἐπισσύτους θεοφόρους τʼ ἔχεις 1151. ματαίους δύας, 1152. τὰ δʼ ἐπίφοβα δυσφάτῳ κλαγγᾷ 1153. μελοτυπεῖς ὁμοῦ τʼ ὀρθίοις ἐν νόμοις; 1154. πόθεν ὅρους ἔχεις θεσπεσίας ὁδοῦ 1155. κακορρήμονας; Κασάνδρα 1156. ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. 1157. ἰὼ Σκαμάνδρου πάτριον ποτόν. 1158. τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ 1159. ἠνυτόμαν τροφαῖς· 1
160. νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους 1161. ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός 1162. τί τόδε τορὸν ἄγαν ἔπος ἐφημίσω;
1166. θραύματʼ ἐμοὶ κλύειν. Κασάνδρα
1173. ἑπόμενα προτέροισι τάδʼ ἐφημίσω.
1177. τέρμα δʼ ἀμηχανῶ. Κασάνδρα 1178. καὶ μὴν ὁ χρησμὸς οὐκέτʼ ἐκ καλυμμάτων 1179. ἔσται δεδορκὼς νεογάμου νύμφης δίκην· 1180. λαμπρὸς δʼ ἔοικεν ἡλίου πρὸς ἀντολὰς 1181. πνέων ἐσᾴξειν, ὥστε κύματος δίκην 1182. κλύζειν πρὸς αὐγὰς τοῦδε πήματος πολὺ 1183. μεῖζον· φρενώσω δʼ οὐκέτʼ ἐξ αἰνιγμάτων. 1184. καὶ μαρτυρεῖτε συνδρόμως ἴχνος κακῶν 1185. ῥινηλατούσῃ τῶν πάλαι πεπραγμένων. 1186. τὴν γὰρ στέγην τήνδʼ οὔποτʼ ἐκλείπει χορὸς 1187. ξύμφθογγος οὐκ εὔφωνος· οὐ γὰρ εὖ λέγει. 11
88. καὶ μὴν πεπωκώς γʼ, ὡς θρασύνεσθαι πλέον, 1189. βρότειον αἷμα κῶμος ἐν δόμοις μένει, 1190. δύσπεμπτος ἔξω, συγγόνων Ἐρινύων. 1191. ὑμνοῦσι δʼ ὕμνον δώμασιν προσήμεναι 1192. πρώταρχον ἄτην· ἐν μέρει δʼ ἀπέπτυσαν 1193. εὐνὰς ἀδελφοῦ τῷ πατοῦντι δυσμενεῖς. 1194. ἥμαρτον, ἢ θηρῶ τι τοξότης τις ὥς; 1195. ἢ ψευδόμαντίς εἰμι θυροκόπος φλέδων; 1196. ἐκμαρτύρησον προυμόσας τό μʼ εἰδέναι 1
197. λόγῳ παλαιὰς τῶνδʼ ἁμαρτίας δόμων. Χορός 1198. καὶ πῶς ἂν ὅρκος, πῆγμα γενναίως παγέν, 1199. παιώνιον γένοιτο; θαυμάζω δέ σου, 1200. πόντου πέραν τραφεῖσαν ἀλλόθρουν πόλιν 1201. κυρεῖν λέγουσαν, ὥσπερ εἰ παρεστάτεις. Κασάνδρα 1202. μάντις μʼ Ἀπόλλων τῷδʼ ἐπέστησεν τέλει. Χορός 1203. προτοῦ μὲν αἰδὼς ἦν ἐμοὶ λέγειν τάδε. Χορός 1204. μῶν καὶ θεός περ ἱμέρῳ πεπληγμένος; Κασάνδρα 1205. ἁβρύνεται γὰρ πᾶς τις εὖ πράσσων πλέον. Κασάνδρα 1206. ἀλλʼ ἦν παλαιστὴς κάρτʼ ἐμοὶ πνέων χάριν. Χορός 1207. ἦ καὶ τέκνων εἰς ἔργον ἤλθετον νόμῳ; Κασάνδρα 1208. ξυναινέσασα Λοξίαν ἐψευσάμην. Χορός 1209. ἤδη τέχναισιν ἐνθέοις ᾑρημένη; Κασάνδρα 1210. ἤδη πολίταις πάντʼ ἐθέσπιζον πάθη. Χορός 1211. πῶς δῆτʼ ἄνατος ἦσθα Λοξίου κότῳ; Κασάνδρα 1212. ἔπειθον οὐδένʼ οὐδέν, ὡς τάδʼ ἤμπλακον. Χορός 1213. ἡμῖν γε μὲν δὴ πιστὰ θεσπίζειν δοκεῖς. Κασάνδρα
1223. ἐκ τῶνδε ποινὰς φημὶ βουλεύειν τινὰ 1224. λέοντʼ ἄναλκιν ἐν λέχει στρωφώμενον 1225. οἰκουρόν, οἴμοι, τῷ μολόντι δεσπότῃ 1226. ἐμῷ· φέρειν γὰρ χρὴ τὸ δούλιον ζυγόν· 1227. νεῶν τʼ ἄπαρχος Ἰλίου τʼ ἀναστάτης 1228. οὐκ οἶδεν οἷα γλῶσσα μισητῆς κυνὸς 1229. λείξασα κἀκτείνασα φαιδρὸν οὖς, δίκην 1230. Ἄτης λαθραίου, τεύξεται κακῇ τύχῃ. 1231. τοιάδε τόλμα· θῆλυς ἄρσενος φονεὺς 1232. ἔστιν. τί νιν καλοῦσα δυσφιλὲς δάκος 1233. τύχοιμʼ ἄν; ἀμφίσβαιναν, ἢ Σκύλλαν τινὰ 1234. οἰκοῦσαν ἐν πέτραισι, ναυτίλων βλάβην, 1235. θύουσαν Ἅιδου μητέρʼ ἄσπονδόν τʼ Ἄρη 1236. φίλοις πνέουσαν; ὡς δʼ ἐπωλολύξατο 1237. ἡ παντότολμος, ὥσπερ ἐν μάχης τροπῇ, 1238. δοκεῖ δὲ χαίρειν νοστίμῳ σωτηρίᾳ. 1239. καὶ τῶνδʼ ὅμοιον εἴ τι μὴ πείθω· τί γάρ; 1240. τὸ μέλλον ἥξει. καὶ σύ μʼ ἐν τάχει παρὼν 1241. ἄγαν γʼ ἀληθόμαντιν οἰκτίρας ἐρεῖς. Χορός
1248. ἀλλʼ οὔτι παιὼν τῷδʼ ἐπιστατεῖ λόγῳ. Χορός
1254. καὶ μὴν ἄγαν γʼ Ἕλληνʼ ἐπίσταμαι φάτιν. Χορός 1255. καὶ γὰρ τὰ πυθόκραντα· δυσμαθῆ δʼ ὅμως. Κασάνδρα 1256. παπαῖ, οἷον τὸ πῦρ· ἐπέρχεται δέ μοι. 1257. ὀτοτοῖ, Λύκειʼ Ἄπολλον, οἲ ἐγὼ ἐγώ.
1264. τί δῆτʼ ἐμαυτῆς καταγέλωτʼ ἔχω τάδε, 12
65. καὶ σκῆπτρα καὶ μαντεῖα περὶ δέρῃ στέφη; 1266. σὲ μὲν πρὸ μοίρας τῆς ἐμῆς διαφθερῶ. 12
67. ἴτʼ ἐς φθόρον· πεσόντα γʼ ὧδʼ ἀμείβομαι. 1268. ἄλλην τινʼ ἄτης ἀντʼ ἐμοῦ πλουτίζετε. 1269. ἰδοὺ δʼ Ἀπόλλων αὐτὸς ἐκδύων ἐμὲ 1270. χρηστηρίαν ἐσθῆτʼ, ἐποπτεύσας δέ με 1271. κἀν τοῖσδε κόσμοις καταγελωμένην μέγα 1272. φίλων ὑπʼ ἐχθρῶν οὐ διχορρόπως, μάτην— 1273. καλουμένη δὲ φοιτὰς ὡς ἀγύρτρια 1274. πτωχὸς τάλαινα λιμοθνὴς ἠνεσχόμην— 1275. καὶ νῦν ὁ μάντις μάντιν ἐκπράξας ἐμὲ 1276. ἀπήγαγʼ ἐς τοιάσδε θανασίμους τύχας. 1277. βωμοῦ πατρῴου δʼ ἀντʼ ἐπίξηνον μένει, 1278. θερμῷ κοπείσης φοινίῳ προσφάγματι.
1280. ἥξει γὰρ ἡμῶν ἄλλος αὖ τιμάορος, 1
282. φυγὰς δʼ ἀλήτης τῆσδε γῆς ἀπόξενος
1284. ὀμώμοται γὰρ ὅρκος ἐκ θεῶν μέγας,
1289. οὕτως ἀπαλλάσσουσιν ἐν θεῶν κρίσει, 1290. ἰοῦσα πράξω· τλήσομαι τὸ κατθανεῖν. 1291. Ἅιδου πύλας δὲ τάσδʼ ἐγὼ προσεννέπω· 1292. ἐπεύχομαι δὲ καιρίας πληγῆς τυχεῖν,
1295. ὦ πολλὰ μὲν τάλαινα, πολλὰ δʼ αὖ σοφὴ 1296. γύναι, μακρὰν ἔτεινας. εἰ δʼ ἐτητύμως 1297. μόρον τὸν αὑτῆς οἶσθα, πῶς θεηλάτου 1298. βοὸς δίκην πρὸς βωμὸν εὐτόλμως πατεῖς; Κασάνδρα 1299. οὐκ ἔστʼ ἄλυξις, οὔ, ξένοι, χρόνον πλέω. Χορός 1300. ὁ δʼ ὕστατός γε τοῦ χρόνου πρεσβεύεται, Κασάνδρα
1309. φόνον δόμοι πνέουσιν αἱματοσταγῆ, Χορός 1310. καί πῶς;τόδʼ ὄζει θυμάτων ἐφεστίων. Κασάνδρα
1322. ἅπαξ ἔτʼ εἰπεῖν ῥῆσιν οὐ θρῆνον θέλω 1323. ἐμὸν τὸν αὐτῆς. ἡλίῳ δʼ ἐπεύχομαι 1324. πρὸς ὕστατον φῶς τοῖς ἐμοῖς τιμαόροις 1325. ἐχθροῖς φονεῦσι τοῖς ἐμοῖς τίνειν ὁμοῦ, 1326. δούλης θανούσης, εὐμαροῦς χειρώματος.
1335. καὶ τῷδε πόλιν μὲν ἑλεῖν ἔδοσαν
1343. ὤμοι, πέπληγμαι καιρίαν πληγὴν ἔσω. Χορός 1344. σῖγα· τίς πληγὴν ἀυτεῖ καιρίως οὐτασμένος; Ἀγαμέμνων 1345. ὤμοι μάλʼ αὖθις, δευτέραν πεπληγμένος. Χορός 1346. τοὔργον εἰργάσθαι δοκεῖ μοι βασιλέως οἰμώγμασιν. 1347. ἀλλὰ κοινωσώμεθʼ ἤν πως ἀσφαλῆ βουλεύματα. Χορός 1348. —ἐγὼ μὲν ὑμῖν τὴν ἐμὴν γνώμην λέγω, 1349. πρὸς δῶμα δεῦρʼ ἀστοῖσι κηρύσσειν βοήν.—
1350. —ἐμοὶ δʼ ὅπως τάχιστά γʼ ἐμπεσεῖν δοκεῖ
1351. καὶ πρᾶγμʼ ἐλέγχειν σὺν νεορρύτῳ ξίφει.—
1352. —κἀγὼ τοιούτου γνώματος κοινωνὸς ὢν
1353. ψηφίζομαί τι δρᾶν· τὸ μὴ μέλλειν δʼ ἀκμή.—
1354. —ὁρᾶν πάρεστι· φροιμιάζονται γὰρ ὡς
1355. τυραννίδος σημεῖα πράσσοντες πόλει.—
1356. —χρονίζομεν γάρ. οἱ δὲ τῆς μελλοῦς κλέος
1357. πέδοι πατοῦντες οὐ καθεύδουσιν χερί.—
1358. —οὐκ οἶδα βουλῆς ἧστινος τυχὼν λέγω.
1359. τοῦ δρῶντός ἐστι καὶ τὸ βουλεῦσαι πέρι.— 1360. —κἀγὼ τοιοῦτός εἰμʼ, ἐπεὶ δυσμηχανῶ 1361. λόγοισι τὸν θανόντʼ ἀνιστάναι πάλιν.— 1362. —ἦ καὶ βίον τείνοντες ὧδʼ ὑπείξομεν 1363. δόμων καταισχυντῆρσι τοῖσδʼ ἡγουμένοις;— 1364. —ἀλλʼ οὐκ ἀνεκτόν,ἀλλὰ κατθανεῖν κρατεῖ· 13
65. πεπαιτέρα γὰρ μοῖρα τῆς τυραννίδος.— 1366. —ἦ γὰρ τεκμηρίοισιν ἐξ οἰμωγμάτων 13
67. μαντευσόμεσθα τἀνδρὸς ὡς ὀλωλότος;— 1368. —σάφʼ εἰδότας χρὴ τῶνδε θυμοῦσθαι πέρι· 1369. τὸ γὰρ τοπάζειν τοῦ σάφʼ εἰδέναι δίχα.— 1370. —ταύτην ἐπαινεῖν πάντοθεν πληθύνομαι, 1371. τρανῶς Ἀτρείδην εἰδέναι κυροῦνθʼ ὅπως. Κλυταιμήστρα 1372. πολλῶν πάροιθεν καιρίως εἰρημένων 1373. τἀναντίʼ εἰπεῖν οὐκ ἐπαισχυνθήσομαι.
1377. ἐμοὶ δʼ ἀγὼν ὅδʼ οὐκ ἀφρόντιστος πάλαι 1378. νείκης παλαιᾶς ἦλθε, σὺν χρόνῳ γε μήν·
1382. ἄπειρον ἀμφίβληστρον, ὥσπερ ἰχθύων, 1383. περιστιχίζω, πλοῦτον εἵματος κακόν.
1386. τρίτην ἐπενδίδωμι, τοῦ κατὰ χθονὸς 1387. Διὸς νεκρῶν σωτῆρος εὐκταίαν χάριν.
1432. μὰ τὴν τέλειον τῆς ἐμῆς παιδὸς Δίκην, 1433. Ἄτην Ἐρινύν θʼ, αἷσι τόνδʼ ἔσφαξʼ ἐγώ,
1444. ὁ μὲν γὰρ οὕτως, ἡ δέ τοι κύκνου δίκην 1445. τὸν ὕστατον μέλψασα θανάσιμον γόον
1577. ὦ φέγγος εὖφρον ἡμέρας δικηφόρου. 1578. φαίην ἂν ἤδη νῦν βροτῶν τιμαόρους 1579. θεοὺς ἄνωθεν γῆς ἐποπτεύειν ἄχη, 1580. ἰδὼν ὑφαντοῖς ἐν πέπλοις, Ἐρινύων 1581. τὸν ἄνδρα τόνδε κείμενον φίλως ἐμοί, 1582. χερὸς πατρῴας ἐκτίνοντα μηχανάς. 1583. Ἀτρεὺς γὰρ ἄρχων τῆσδε γῆς, τούτου πατήρ, 1584. πατέρα Θυέστην τὸν ἐμόν, ὡς τορῶς φράσαι, 1585. αὑτοῦ δʼ ἀδελφόν, ἀμφίλεκτος ὢν κράτει, 1586. ἠνδρηλάτησεν ἐκ πόλεώς τε καὶ δόμων. 1587. καὶ προστρόπαιος ἑστίας μολὼν πάλιν 15
88. τλήμων Θυέστης μοῖραν ηὕρετʼ ἀσφαλῆ, 1589. τὸ μὴ θανὼν πατρῷον αἱμάξαι πέδον, 1590. αὐτός· ξένια δὲ τοῦδε δύσθεος πατὴρ 1591. Ἀτρεύς, προθύμως μᾶλλον ἢ φίλως, πατρὶ 1592. τὠμῷ, κρεουργὸν ἦμαρ εὐθύμως ἄγειν 1593. δοκῶν, παρέσχε δαῖτα παιδείων κρεῶν. 1594. τὰ μὲν ποδήρη καὶ χερῶν ἄκρους κτένας 1595. ἀνδρακὰς καθήμενος. 1595. 1595. ἔθρυπτʼ, ἄνωθεν 1596. ἄσημα δʼ αὐτῶν αὐτίκʼ ἀγνοίᾳ λαβὼν 1597. ἔσθει βορὰν ἄσωτον, ὡς ὁρᾷς, γένει. 1598. κἄπειτʼ ἐπιγνοὺς ἔργον οὐ καταίσιον 1599. ᾤμωξεν, ἀμπίπτει δʼ ἀπὸ σφαγὴν ἐρῶν,
1600. μόρον δʼ ἄφερτον Πελοπίδαις ἐπεύχεται,
1601. λάκτισμα δείπνου ξυνδίκως τιθεὶς ἀρᾷ,
1602. οὕτως ὀλέσθαι πᾶν τὸ Πλεισθένους γένος.
1603. ἐκ τῶνδέ σοι πεσόντα τόνδʼ ἰδεῖν πάρα.
1604. κἀγὼ δίκαιος τοῦδε τοῦ φόνου ῥαφεύς.
1605. τρίτον γὰρ ὄντα μʼ ἐπὶ δυσαθλίῳ πατρὶ
1606. συνεξελαύνει τυτθὸν ὄντʼ ἐν σπαργάνοις·
1607. τραφέντα δʼ αὖθις ἡ δίκη κατήγαγεν.
1608. καὶ τοῦδε τἀνδρὸς ἡψάμην θυραῖος ὤν,
1609. πᾶσαν συνάψας μηχανὴν δυσβουλίας. 1610. οὕτω καλὸν δὴ καὶ τὸ κατθανεῖν ἐμοί, 1611. ἰδόντα τοῦτον τῆς δίκης ἐν ἕρκεσιν. Χορός '. None
65. Marriage-prolusions when their Fury wed
67. Things are where things are, and, as fate has willed, 68. So shall they be fulfilled. 69. Not gently-grieving, not just doling out 70. The drops of expiation — no, nor tears distilled — 71. At those mock rites unsanctified by fire. 71. Shall he we know of bring the hard about 71. To soft — that intense ire
88. Those supernal, those infernal, 89. Those of the fields’, those of the mart’s obeying, — 90. The altars blaze with gifts; 91. And here and there, heaven-high the torch uplifts
104. Empowered am I to sing 105. The omens, what their force which, journeying, 106. Rejoiced the potentates: 107. (For still, from God, inflates 108. My breast song-suasion: age, 109. Born to the business, still such war can wage) 110. — How the fierce bird against the Teukris land 111. Despatched, with spear and executing hand, 112. The Achaian’s two-throned empery—o’er 135. 160. Zeus, whosoe’er he be, — if that express 161. Aught dear to him on whom I call — 162. So do I him address. 163. I cannot liken out, by all 164. Admeasurement of powers, 1
65. Any but Zeus for refuge at such hours, 1
65. If veritably needs I must 166. From off my soul its vague care-burthen thrust. 1
67. Not — whosoever was the great of yore, 168. Bursting to bloom with bravery all round — 169. Is in our mouths: he was, but is no more. 170. And who it was that after came to be, 171. Met the thrice-throwing wrestler, — he 172. Is also gone to ground. 173. But 197. The Argeians’ flowery prime: 198. And when a remedy more grave and grand 199. Than aught before, — yea, for the storm and dearth, — 200. The prophet to the foremost in command 201. Shrieked forth, as cause of this 202. Adducing Artemis, 203. So that the Atreidai striking staves on earth 204. Could not withhold the tear) — 205. Then did the king, the elder, speak this clear. 217. 218. But when he underwent necessity’s 219. Yoke-trace, — from soul blowing unhallowed change 220. Unclean, abominable, — thence—another man — 221. Its wildest range. 221. The audacious mind of him began 222. For this it is gives mortals hardihood — 223. of madness, and first woe of all the brood. 223. Some vice-devising miserable mood 224. The sacrificer of his daughter — strange! — 225. He dared become, to expedite 226. Woman-avenging warfare, — anchors weighed 227. With such prelusive rite! 228. Prayings and callings 250. To know the future woe preponderate.
250. True, justice makes, in sufferers, a desire 251. But — hear before is need? 251. To that, farewell and welcome! ’t is the same, indeed,
282. Beacon did beacon send, from fire the poster,
441. A charred scrap to the friends: 442. Filling with well-packed ashes every urn,
720. Gentle as yet,
742. An eyes’-dart bearing balm, 743. Love’s spirit-biting flower.
749. Erinus for a bride, — to make brides mourn, her dower.

888. Fountains are dried up: not in them a drop more!
889. And in my late-to-bed eyes I have damage,
1019. Who may, by singing spells, call back? ' 1020. Zeus had not else stopped one who rightly knew 1021. The way to bring the dead again.
1035. Take thyself in, thou too — I say, Kassandra! 1036. Since Zeus — not angrily—in household placed thee 1037. Partaker of hand-sprinklings, with the many 1038. Slaves stationed, his the Owner’s altar close to.
1054. Obey thou, leaving this thy car-enthronement! KLUTAIMNESTRA. 1055. Well, with this thing at door, for me no leisure 1056. To waste time: as concerns the hearth mid-navelled, 1057. Already stand the sheep for fireside slaying
1069. But I, — for I compassionate, — will chafe not. 1070. Come, O unhappy one, this car vacating, 1071. Yielding to this necessity, prove yoke’s use! KASSANDRA. 1072. Otototoi, Gods, Earth, — 1073. Apollon, Apollon! CHOROS. 1074. Why didst thou 1082. For thou hast quite, this second time, destroyed me. CHOROS.
1084. Remains the god-gift to the slave-soul present. KASSANDRA.
1087. Ha, whither hast thou led me? to what roof now? CHOROS.
1090. God-hated, then! of many a crime it knew —
1090. How! How!
1098. Ay, we have heard of thy soothsaying glory, 1099. Doubtless: but prophets none are we in scent of! KASSANDRA. 1100. Ah, gods, what ever does she meditate? 1100. What this new anguish great? 1101. Great in the house here she meditates ill 1102. Such as friends cannot bear, cannot cure it: and still 1103. off stands all Resistance 1
104. Afar in the distance! CHOROS. 1105. of these I witless am — these prophesyings. 1106. But those I knew: for the whole city bruits them. KASSANDRA. 1107. Ah, unhappy one, this thou consummatest? 1107. Thy husband, thy bed’s common guest, 1108. In the bath having brightened. .. How shall I declare 1109. Consummation? It soon will be there: 1110. For hand after hand she outstretches, 1111. At life as she reaches! CHOROS. 1112. Nor yet I’ve gone with thee! for — after riddles — 1113. Now, in blind oracles, I feel resourceless. KASSANDRA. 1114. Eh, eh, papai, papai, 1114. What this, I espy? 1115. Some net of Haides undoubtedly 1116. In his bed, who takes part in the murder there! 1116. Is she who has share 1116. Nay, rather, the snare 1117. But may a revolt — 1117. On the Race, raise a shout 1117. Unceasing assault — 1118. A victim — by stoning — 1118. For murder atoning! CHOROS. 1118. Sacrificial, about 1119. What this Erinus which i’ the house thou callest 1120. To raise her cry? Not me thy word enlightens! 1121. To my heart has run 1122. A drop of the crocus-dye: 1122. Which makes for those 1123. A common close 1123. On earth by the spear that lie, 1123. With life’s descending sun. 1124. Swift is the curse begun! KASSANDRA. 1125. Keep the bull from the cow! 1125. See — see quick! 1126. In the vesture she catching him, strikes him now 1127. With the black-horned trick, 1128. And he falls in the watery vase! 1129. of the craft-killing cauldron I tell thee the case! CHOROS. 1130. I would not boast to be a topping critic 1131. of oracles: but to some sort of evil 1132. I liken these. From oracles, what good speech 1133. To mortals, beside, is sent? 1134. It comes of their evils: these arts word-abounding that sing the event 1
135. Bring the fear’t is their office to teach. KASSANDRA.
1140. Thou art some mind-mazed creature, god-possessed: 1141. And all about thyself dost wail 1142. A lay — no lay! 1142. Like some brown nightingale 1143. Insatiable of noise, who — well-away! — 1144. From her unhappy breast 1144. Keeps moaning Itus, Itus, and his life 1145. With evils, flourishing on each side, rife. KASSANDRA. 1146. Ah me, ah me, 1146. The fate o’ the nightingale, the clear resounder! 1147. For a body wing-borne have the gods cast round her, 1148. And sweet existence, from misfortunes free: 1149. But for myself remains a sundering 1149. With spear, the two-edged thing! CHOROS. 1
150. And spasms in vain? 1
150. Whence hast thou this on-rushing god-involving pain 1151. For, things that terrify, 1151. With changing unintelligible cry 1152. Thou strikest up in tune, yet all the while 1153. After that Orthian style! 1154. Whence hast thou limits to the oracular road, 1155. That evils bode? KASSANDRA. 1156. Ah me, the nuptials, the nuptials of Paris, the deadly to friends! 1157. Ah me, of Skamandros the draught 1158. Paternal! There once, to these ends, 1159. On thy banks was I brought, 1
160. The unhappy! And now, by Kokutos and Acheron’s shore 1161. I shall soon be, it seems, these my oracles singing once more! CHOROS. 1162. Why this word, plain too much,
1166. of thee shrill shrieking:
1166. To me who hear — a wonder! KASSANDRA.
1173. To things, on the former consequent,
1177. And of all this the end
1177. I am without resource to apprehend KASSANDRA. 1178. Well then, the oracle from veils no longer 1179. Shall be outlooking, like a bride new-married: 1180. But bright it seems, against the sun’s uprisings 1181. Breathing, to penetrate thee: so as, wave-like, 1182. To wash against the rays a woe much greater 1183. Than this. I will no longer teach by riddles. 1184. And witness, running with me, that of evils 1185. Done long ago, I nosing track the footstep! 1186. For, this same roof here — never quits a Choros 1187. One-voiced, not well-tuned since no 88. And truly having drunk, to get more courage, 1189. Man’s blood — the Komos keeps within the household 1190. — Hard to be sent outside — of sister Furies: 1191. They hymn their hymn — within the house close sitting — 1192. The first beginning curse: in turn spit forth at 1193. The Brother’s bed, to him who spurned it hostile. 1194. Have I missed aught, or hit I like a bowman? 1195. False prophet am I, — knock at doors, a babbler? 1196. Henceforward witness, swearing now, I know not 1
197. By other’s word the old sins of this household! CHOROS. 1198. And how should oath, bond honourably binding, 1199. Become thy cure? No less I wonder at thee 1200. — That thou, beyond sea reared, a strange-tongued city 1201. Shouldst hit in speaking, just as if thou stood’st by! KASSANDRA. 1202. Prophet Apollon put me in this office. CHOROS. 1203. What, even though a god, with longing smitten? KASSANDRA. 1204. At first, indeed, shame was to me to say this. CHOROS. 1205. For, more relaxed grows everyone who fares well. KASSANDRA. 1206. But he was athlete to me — huge grace breathing! CHOROS. 1207. Well, to the work of children, went ye law’s way? KASSANDRA. 1208. Having consented, I played false to Loxias. CHOROS. 1209. Already when the wits inspired possessed of? KASSANDRA. 1210. Already townsmen all their woes I foretold. CHOROS. 1211. How wast thou then unhurt by Loxias’ anger? KASSANDRA. 1212. I no one aught persuaded, when I sinned thus. CHOROS. 1213. To us, at least, now sooth to say thou seemest. KASSANDRA.
1223. For this, I say, plans punishment a certain 1224. Lion ignoble, on the bed that wallows, 1225. House-guard (ah, me!) to the returning master 1226. — Mine, since to bear the slavish yoke behoves me! 1227. The ship’s commander, 1248. Nay, if the thing be near: but never be it! KASSANDRA.
1254. For Puthian oracles, thy speech, and hard too. KASSANDRA 1255. Papai: what fire this! and it comes upon me! 1256. Ototoi, Lukeion Apollon, ah me — me! 1257. She, the two-footed lioness that sleeps with
1264. Both wands and, round my neck, oracular fillets? 12
65. Thee, at least, ere my own fate will I ruin: 1266. Go, to perdition falling! Boons exchange we — 12
67. Some other Até in my stead make wealthy! 1268. See there — himself, Apollon stripping from me 1269. The oracular garment! having looked upon me 1270. — Even in these adornments, laughed by friends at, 1271. As good as foes, i’ the balance weighed: and vainly — 1272. For, called crazed stroller, — as I had been gipsy, 1273. Beggar, unhappy, starved to death, — I bore it. 1274. And now the Prophet — prophet me undoing, 1275. Has led away to these so deadly fortunes! 1276. Instead of my sire’s altar, waits the hack-block 1277. She struck with first warm bloody sacrificing! 1278. Yet nowise unavenged of gods will death be:
1280. The mother-slaying scion, father’s doomsman: 1
282. Back shall he come, — for friends, copestone these curses!
1284. Him shall bring hither his fallen sire’s prostration.
1289. I go, will suffer, will submit to dying! 1290. But, Haides’ gates — these same I call, I speak to, 1291. And pray that on an opportune blow chancing, 1292. Without a struggle, — blood the calm death bringing
1295. O much unhappy, but, again, much learned 1296. Woman, long hast thou outstretched! But if truly 1297. Thou knowest thine own fate, how comes that, like to 1298. A god-led steer, to altar bold thou treadest? KASSANDRA. 1299. There’s no avoidance, — strangers, no some time more! CHOROS. 1300. He last is, anyhow, by time advantaged. KASSANDRA.
1309. Slaughter blood-dripping does the household smell of! CHOROS. 1310. How else? This scent is of hearth-sacrifices. KASSANDRA.
1322. Yet once for all, to speak a speech, I fain am: 1323. No dirge, mine for myself! The sun I pray to, 1324. Fronting his last light! — to my own avengers — 1325. That from my hateful slayers they exact too 1326. Pay for the dead slave — easy-managed hand’s work! CHOROS.
1335. To take the city of Priamos did the celestials give,
1343. Ah me! I am struck — a right-aimed stroke within me! CHOROS. 1344. Silence! Who is it shouts AGAMEMNON. 1345. Ah me! indeed again, — a second, struck by! CHOROS. 1346. This work seems to me completed by this 1350. To me, it seems we ought to fall upon them
1351. At quickest — prove the fact by sword fresh-flowing! CHOROS 3.
1352. And I, of such opinion the partaker,
1353. Vote — to do something: not to wait — the main point! CHOROS 4.
1354. ’T is plain to see: for they prelude as though of
1355. A tyranny the signs they gave the city. CHOROS 5.
1356. For we waste time; while they, — this waiting’s glory
1357. Treading to ground, — allow the hand no slumber. CHOROS 6.
1358. I know not — chancing on some plan — to tell it:
1359. ’T is for the doer to plan of the deed also. CHOROS 7. 1360. And I am such another: since I’m schemeless 1361. How to raise up again by words — a dead man! CHOROS 8. 1362. What, and, protracting life, shall we give way thus 1363. To the disgracers of our home, these rulers? CHOROS 9. 1364. Why, ’t is unbearable: but to die is better: 13
65. For death than tyranny is the riper finish! CHOROS 10. 1366. What, by the testifying 67. Shall we prognosticate the man as perished? CHOROS 11. 1368. We must quite know ere speak these things concerning: 1369. For to conjecture and CHOROS 12. 1370. This same to praise I from all sides abound in — 1371. Clearly to know — Atreides, what he’s doing! KLUTAIMNESTRA. 1372. Much having been before to purpose spoken, 1373. The opposite to say I shall not shamed be:
1377. To me, indeed, this struggle of old — not mindless 1378. of an old victory — came: with time, I grant you!
1382. A wrap-round with no outlet, as for fishes, 1383. I fence about him — the rich woe of the garment:
1386. The third blow add I, giving — of Below-ground 1387. Zeus, guardian of the dead — the votive favour.
1432. By who fulfilled things for my daughter, Justice, 1433. Até, Erinus, — by whose help I slew him, —
1444. Since he is — thus! While, as for her, — swan-fashion, 1445. Her latest having chanted, — dying wailing
1577. O light propitious of day justice-bringing! 1578. I may say truly, now, that men’s avengers, 1579. The gods from high, of earth behold the sorrows — 1580. Seeing, as I have, i’ the spun robes of the Erinues, 1581. This man here lying, — sight to me how pleasant! — 1582. His father’s hands’ contrivances repaying. 1583. For Atreus, this land’s lord, of this man father, 1584. Thuestes, my own father — to speak clearly — 1585. His brother too, — being i’ the rule contested, — 1586. Drove forth to exile from both town and household: 1587. And, coming back, to the hearth turned, a suppliant, 15
88. Wretched Thuestes found the fate assured him 1589. — Not to die, bloodying his paternal threshold 1590. Just there: but host-wise this man’s impious father 1591. Atreus, soul-keenly more than kindly, — seeming 1592. To joyous hold a flesh-day, — to my father 1593. Served up a meal, the flesh of his own children. 1594. The feet indeed and the hands’ top divisions 1595. He hid, high up and isolated sitting: 1596. But, their unshowing parts in ignorance taking, 1597. He forthwith eats food — as thou seest — perdition 1598. To the race: and then, ’ware of the deed ill-omened, 1599. He shrieked O! — falls back, vomiting, from the carnage,
1600. And fate on the Pelopidai past bearing
1601. He prays down — putting in his curse together
1601. The kicking down o’ the feast — that so might perish
1602. The race of Pleisthenes entire: and thence is
1603. That it is given thee to see this man prostrate.
1604. And I was rightly of this slaughter stitch-man:
1605. Since me, — being third from ten, — with my poor father
1606. He drives out — being then a babe in swathe-bands:
1607. But, grown up, back again has justice brought me:
1608. And of this man I got hold — being without-doors —
1609. Fitting together the whole scheme of ill-will. 1610. So, sweet, in fine, even to die were to me, 1611. Seeing, as I have, this man i’ the toils of justice! CHOROS. '. None
6. Aeschylus, Libation-Bearers, 22-23, 32-41, 48, 66-70, 75-81, 87-152, 269, 294-299, 310-313, 625, 646-652, 680, 682, 755-757, 900-902, 924, 973, 988-989, 1027-1028, 1046-1047, 1054, 1065-1076 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Choephoroi • Aeschylus, Erinyes in • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, Priestesses • Aeschylus, and doubling • Aeschylus, and dreams • Aeschylus, and machines • Aeschylus, and messenger scenes • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, and return tragedies • Aeschylus, and the Erinyes • Aeschylus, different from Sophocles • Aeschylus, on Orestes • Agamemnon (Aeschylus) • Erinyes, in Aeschylus • Libation Bearers, The (Aeschylus), Clytemnestra’s dream in • Libation Bearers, The (Aeschylus), and Electra • Libation Bearers, The (Aeschylus), and Orestes • Libation Bearers, The (Aeschylus), and frightening dreams • Libation Bearers, The (Aeschylus), and geography • Libation Bearers, The (Aeschylus), and the Erinyes • Libation Bearers, The (Aeschylus), messengers in • Oresteia (Aeschylus), and Delphi • Oresteia (Aeschylus), and geography • Persians, The (Aeschylus), messengers in • Suppliants, Aeschylus • euphemia, in Aeschylus

 Found in books: Braund and Most (2004) 197; Budelmann (1999) 265, 266; Castagnoli and Ceccarelli (2019) 34, 98; Ebrey and Kraut (2022) 78; Eidinow and Kindt (2015) 448; Fabian Meinel (2015) 123, 124, 129, 138; Jouanna (2018) 143, 154, 231, 282, 291, 390, 393, 669, 744; Liapis and Petrides (2019) 78; Naiden (2013) 170; Petrovic and Petrovic (2016) 133, 134, 142, 143, 144, 145, 147, 164, 222; Pucci (2016) 90; Seaford (2018) 130, 132; Shilo (2022) 180

22. ἰαλτὸς ἐκ δόμων ἔβαν 23. χοὰς προπομπὸς ὀξύχειρι σὺν κτύπῳ.
32. τορὸς δὲ Φοῖβος ὀρθόθριξ 33. δόμων ὀνειρόμαντις, ἐξ ὕπνου κότον 34. πνέων, ἀωρόνυκτον ἀμβόαμα 35. μυχόθεν ἔλακε περὶ φόβῳ, 36. γυναικείοισιν ἐν δώμασιν βαρὺς πίτνων. 37. κριταί τε τῶνδʼ ὀνειράτων 38. θεόθεν ἔλακον ὑπέγγυοι 39. μέμφεσθαι τοὺς γᾶς 40. νέρθεν περιθύμως 41. τοῖς κτανοῦσί τʼ ἐγκοτεῖν. Χορός
48. τί γὰρ λύτρον πεσόντος αἵματος πέδοι;
66. διʼ αἵματʼ ἐκποθένθʼ ὑπὸ χθονὸς τροφοῦ 67. τίτας φόνος πέπηγεν οὐ διαρρύδαν. 68. διαλγὴς δʼ ἄτα διαφέρει 70. τὸν αἴτιον παναρκέτας νόσου βρύειν. Χορός
75. ἐμοὶ δʼ —ἀνάγκαν γὰρ ἀμφίπτολιν 76. θεοὶ προσήνεγκαν· ʽἐκ γὰρ οἴκων 77. πατρῴων δούλιόν μʼ ἐσᾶγον αἶσαν̓— 78. δίκαια καὶ μὴ δίκαια ἀρχὰς πρέπον 80. βίᾳ φρενῶν αἰνέσαι 81. πικρὸν στύγος κρατούσῃ.
87. τί φῶ χέουσα τάσδε κηδείους χοάς; 88. πῶς εὔφρονʼ εἴπω, πῶς κατεύξομαι πατρί; 89. πότερα λέγουσα παρὰ φίλης φίλῳ φέρειν 90. γυναικὸς ἀνδρί, τῆς ἐμῆς μητρὸς πάρα; 91. τῶνδʼ οὐ πάρεστι θάρσος, οὐδʼ ἔχω τί φῶ, 92. χέουσα τόνδε πέλανον ἐν τύμβῳ πατρός. 93. ἢ τοῦτο φάσκω τοὔπος, ὡς νόμος βροτοῖς, 94. ἔσθλʼ ἀντιδοῦναι τοῖσι πέμπουσιν τάδε 95. στέφη, δόσιν γε τῶν κακῶν ἐπαξίαν; 96. ἢ σῖγʼ ἀτίμως, ὥσπερ οὖν ἀπώλετο 97. πατήρ, τάδʼ ἐκχέασα, γάποτον χύσιν, 98. στείχω καθάρμαθʼ ὥς τις ἐκπέμψας πάλιν 99. δικοῦσα τεῦχος ἀστρόφοισιν ὄμμασιν; 100. τῆσδʼ ἐστὲ βουλῆς, ὦ φίλαι, μεταίτιαι·'101. κοινὸν γὰρ ἔχθος ἐν δόμοις νομίζομεν. 102. μὴ κεύθετʼ ἔνδον καρδίας φόβῳ τινός. 103. τὸ μόρσιμον γὰρ τόν τʼ ἐλεύθερον μένει 104. καὶ τὸν πρὸς ἄλλης δεσποτούμενον χερός. 105. λέγοις ἄν, εἴ τι τῶνδʼ ἔχοις ὑπέρτερον. Χορός 106. αἰδουμένη σοι βωμὸν ὡς τύμβον πατρὸς 107. λέξω, κελεύεις γάρ, τὸν ἐκ φρενὸς λόγον. Ἠλέκτρα 108. λέγοις ἄν, ὥσπερ ᾐδέσω τάφον πατρός. Χορός 109. φθέγγου χέουσα κεδνὰ τοῖσιν εὔφροσιν. Ἠλέκτρα 110. τίνας δὲ τούτους τῶν φίλων προσεννέπω; Χορός 111. πρῶτον μὲν αὑτὴν χὤστις Αἴγισθον στυγεῖ. Ἠλέκτρα 112. ἐμοί τε καὶ σοί τἄρʼ ἐπεύξομαι τάδε; Χορός 113. αὐτὴ σὺ ταῦτα μανθάνουσʼ ἤδη φράσαι. Ἠλέκτρα 114. τίνʼ οὖν ἔτʼ ἄλλον τῇδε προστιθῶ στάσει; Χορός 115. μέμνησʼ Ὀρέστου, κεἰ θυραῖός ἐσθʼ ὅμως. Ἠλέκτρα 116. εὖ τοῦτο, κἀφρένωσας οὐχ ἥκιστά με. Χορός 117. τοῖς αἰτίοις νῦν τοῦ φόνου μεμνημένη— Ἠλέκτρα 118. τί φῶ; δίδασκʼ ἄπειρον ἐξηγουμένη. Χορός 119. ἐλθεῖν τινʼ αὐτοῖς δαίμονʼ ἢ βροτῶν τινα— Ἠλέκτρα 120. πότερα δικαστὴν ἢ δικηφόρον λέγεις; Χορός 121. ἅπλῶς τι φράζουσʼ, ὅστις ἀνταποκτενεῖ. Ἠλέκτρα 1
22. καὶ ταῦτά μοὐστὶν εὐσεβῆ θεῶν πάρα; Χορός 123. πῶς δʼ οὐ τὸν ἐχθρὸν ἀνταμείβεσθαι κακοῖς; Ἠλέκτρα 124. ἄρηξον, Ἑρμῆ χθόνιε, κηρύξας ἐμοὶ 124. κῆρυξ μέγιστε τῶν ἄνω τε καὶ κάτω, 125. τοὺς γῆς ἔνερθε δαίμονας κλύειν ἐμὰς 126. εὐχάς, πατρῴων δωμάτων ἐπισκόπους, 127. καὶ Γαῖαν αὐτήν, ἣ τὰ πάντα τίκτεται, 128. θρέψασά τʼ αὖθις τῶνδε κῦμα λαμβάνει· 129. κἀγὼ χέουσα τάσδε χέρνιβας βροτοῖς 130. λέγω καλοῦσα πατέρʼ, ἐποίκτιρόν τʼ ἐμὲ 131. 32. 269. οὔτοι προδώσει Λοξίου μεγασθενὴς
294. μῆνιν· δέχεσθαι δʼ οὔτε συλλύειν τινά. 295. πάντων δʼ ἄτιμον κἄφιλον θνῄσκειν χρόνῳ 296. κακῶς ταριχευθέντα παμφθάρτῳ μόρῳ. 297. τοιοῖσδε χρησμοῖς ἆρα χρὴ πεποιθέναι; 298. κεἰ μὴ πέποιθα, τοὔργον ἔστʼ ἐργαστέον. 299. πολλοὶ γὰρ εἰς ἓν συμπίτνουσιν ἵμεροι,
310. γλῶσσα τελείσθω· τοὐφειλόμενον 311. πράσσουσα Δίκη μέγʼ ἀυτεῖ· 312. ἀντὶ δὲ πληγῆς φονίας φονίαν 313. πληγὴν τινέτω. δράσαντι παθεῖν,
625. λευμʼ ἀπεύχετον δόμοις
646. Δίκας δʼ ἐρείδεται πυθμήν· 647. προχαλκεύει δʼ Αἶσα φασγανουργός· 6
48. τέκνον δʼ ἐπεισφέρει δόμοισιν' '650. αἱμάτων παλαιτέρων τίνειν μύσος 651. χρόνῳ κλυτὰ βυσσόφρων Ἐρινύς. Ὀρέστης
680. ἐπείπερ ἄλλως, ὦ ξένʼ, εἰς Ἄργος κίεις,

755. οὐ γάρ τι φωνεῖ παῖς ἔτʼ ὢν ἐν σπαργάνοις,
756. εἰ λιμός, ἢ δίψη τις, ἢ λιψουρία
757. ἔχει· νέα δὲ νηδὺς αὐτάρκης τέκνων.
900. ποῦ δὴ τὰ λοιπὰ Λοξίου μαντεύματα 901. τὰ πυθόχρηστα, πιστὰ δʼ εὐορκώματα; 902. ἅπαντας ἐχθροὺς τῶν θεῶν ἡγοῦ πλέον. Ὀρέστης
924. ὅρα, φύλαξαι μητρὸς ἐγκότους κύνας. Ὀρέστης
973. ἴδεσθε χώρας τὴν διπλῆν τυραννίδα
988. ὡς τόνδʼ ἐγὼ μετῆλθον ἐνδίκως μόρον 989. τὸν μητρός· Αἰγίσθου γὰρ οὐ λέγω μόρον·
1027. κτανεῖν τέ φημι μητέρʼ οὐκ ἄνευ δίκης, 1028. πατροκτόνον μίασμα καὶ θεῶν στύγος.
1046. ἐλευθερώσας πᾶσαν Ἀργείων πόλιν, 1047. δυοῖν δρακόντοιν εὐπετῶς τεμὼν κάρα. Ὀρέστης
1054. σαφῶς γὰρ αἵδε μητρὸς ἔγκοτοι κύνες. Χορός
1065. ὅδε τοι μελάθροις τοῖς βασιλείοις 10
66. τρίτος αὖ χειμὼν 1067. πνεύσας γονίας ἐτελέσθη. 1068. παιδοβόροι μὲν πρῶτον ὑπῆρξαν 1069. μόχθοι τάλανές τε Θυέστου · 1070. δεύτερον ἀνδρὸς βασίλεια πάθη· 1071. λουτροδάικτος δʼ ὤλετʼ Ἀχαιῶν 1072. πολέμαρχος ἀνήρ· 1073. νῦν δʼ αὖ τρίτος ἦλθέ ποθεν σωτήρ, 1074. ἢ μόρον εἴπω; '. None
22. Sent forth from the palace I have come to convey libations to the sound of sharp blows of my hands. My cheek is marked with bloody gashes
32. For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace, 35. a cry that fell heavily on the women’s quarter. And the readers of these dreams, bound under pledge, cried out from the god that those 40. beneath the earth cast furious reproaches and rage against their murderers. Chorus
48. he sends me forth, godless woman that she is. But I am afraid to utter the words she charged me to speak. For what atonement is there for blood fallen to earth? Ah, hearth of utter grief!
66. Because of blood drunk up by the fostering earth, the vengeful gore lies clotted and will not dissolve away. Soul-racking calamity distract 70. the guilty man till he is steeped in utter misery.
75. For since the gods laid constraining doom about my city and led me from my father’s house to a slave’s lot, it is fitting for me to govern my bitter hate, even against my will, and submit to the wishes of my masters, whether just or unjust.
87. give me your counsel on this: what should I say while I pour these offerings of sorrow? How shall I find gracious words, how shall I entreat my father? Shall I say that I bring these offerings to a loved husband from a loving 90. wife—from my own mother? I do not have the assurance for that, nor do I know what I should say as I pour this libation onto my father’s tomb. Or shall I speak the words that men are accustomed to use: 95. a gift, indeed, to match their evil? Or, in silence and dishonor, even as my father perished, shall I pour them out for the earth to drink and then retrace my steps, like one who carries refuse away from a rite, hurling the vessel from me with averted eyes? 100. In this, my friends, be my fellow-counsellors. For we cherish a common hatred within our house. Do not hide your counsel in your hearts in fear of anyone. For the portion of fate awaits both the free man and the man enslaved by another’s hand.' 101. In this, my friends, be my fellow-counsellors. For we cherish a common hatred within our house. Do not hide your counsel in your hearts in fear of anyone. For the portion of fate awaits both the free man and the man enslaved by another’s hand. 105. If you have a better course to urge, speak! Chorus 106. In reverence for your father’s tomb, as if it were an altar, I will speak my thoughts from the heart, since you command me. Electra 108. Speak, even as you revere my father’s grave. Chorus 109. While you pour, utter benedictions for loyal hearts. Electra 110. And to whom of those dear to me should I address them? Chorus 111. First to yourself, then to whoever hates Aegisthus. Electra 112. Then for myself and for you also shall I make this prayer? Chorus 113. That is for you, using your judgment, to consider now for yourself. Electra 114. Then whom else should I add to our company? Chorus 115. Remember Orestes, though he is still away from home. Electra 116. Well said! You have indeed admonished me thoughtfully. Chorus 117. For the guilty murderers now, mindful of— Electra 118. What should I say? Instruct my inexperience, prescribe the form. Chorus 119. Pray that some divinity or some mortal may come to them— Electra 120. As judge or as avenger, do you mean? Chorus 121. Say in plain speech, Electra 1
22. And is it right for me to ask this of the gods? Chorus 123. How could it not be right to repay an enemy with ills? Electra 124. Supreme herald of the realm above and the realm below, O Hermes of the nether world, come to my aid, 125. ummon to me the spirits beneath the earth to hear my prayers, spirits that watch over my father’s house, and Earth herself, who gives birth to all things, and having nurtured them receives their increase in turn. And meanwhile, as I pour these lustral offerings to the dead, 130. I invoke my father: 131. I invoke my father: 140. I utter these prayers on our behalf, but I ask that your avenger appear to our foes, father, and that your killers may be killed in just retribution. 145. Such are my prayers, and over them I pour out these libations. 150. It is right for you to crown them with lamentations, raising your voices in a chant for the dead. Chorus 152. Pour forth your tears, splashing as they fall for our fallen lord, to accompany this protection against evil, this charm for the good
269. Surely he will not abandon me, the mighty oracle of Loxias,
294. he is even chased in exile from his country. And the god declared that to such as these it is not allowed to have a part either in the ceremonial cup or in the cordial libation; his father’s wrath, though unseen, bars him from the altar; no one receives him or lodges with him; 295. and at last, despised by all, friendless, he perishes, shrivelled pitifully by a death that wastes him utterly away. Must I not put my trust in oracles such as these? Yet even if I do not trust them, the deed must still be done. For many impulses conspire to one conclusion.
310. You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. 311. Justice cries out as she exacts the debt, Orestes
625. an abomination to the house, and the plots devised by a wife’s cunning against her warrior lord, against her lord revered with reason by his foes. But I honor the hearths of homes not heated by passion’s fires,
646. The anvil of Justice is planted firm. Destiny fashions her arms and forges her sword quickly, and the famed and deeply brooding Fury is bringing the son into our house, 650. to requite at last the pollution of blood shed long ago. Enter, with attendants, Orestes and Pylades before the palace Orestes 652. Boy! Boy! Hear my knocking at the outer door! Who is inside? Boy! Boy! I say again, who is at home?
680. just as I ended my journey here,
755. For while it is still a baby in swaddling clothes, it has no speech at all, whether hunger moves it, or thirst perhaps, or the call of need: children’s young insides work their own relief. I would anticipate these needs. Yet many a time, I think, having to wash the child’s linen because of my own errors,
900. What then will become in the future of Loxias’ oracles declared at Orestes
924. Take care: beware the hounds of wrath that avenge a mother. Orestes
973. Behold this pair, oppressors of the land, who murdered my father and ransacked my house! They were majestic then, when they sat on their thrones,
988. that he may see the impious work of my own mother, that he may be my witness in court that I justly pursued this death, my own mother’s. For I do not speak of Aegisthus’ death: he has suffered the penalty prescribed for adulterers.
1027. But while I am still in my senses, I proclaim to those who hold me dear and declare that not without justice did I slay my mother, the unclean murderess of my father, and a thing loathed by the gods. And for the spells that gave me the courage for this deed I count Loxias, the prophet of Pytho,
1046. ince you have freed the whole realm of Orestes
1054. To me these are no imagined troubles. For there indeed are the hounds of wrath to avenge my mother. Chorus
1065. Look! Now again, for the third time, has the tempest of this clan burst on the royal house and run its course. First, at the beginning, came the cruel woes of children slain for food; next, the fate of a man, a king, 1070. when the warlord of the Achaeans perished, murdered in his bath. And now, once again, there has come from somewhere a third, a deliverer, or shall I say a doom? '. None
7. Aeschylus, Prometheus Bound, 15, 20, 62, 224-225, 351-372, 486-487, 493-499, 609, 696-741, 790-815, 848-852, 882 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Agamemnon, Prometheus, Bound • Aeschylus, Prometheus Bound • Aeschylus, Suppliants • Aeschylus, and the Gyges fragment • Aeschylus, on divination • Prometheus Bound (Aeschylus), on divination

 Found in books: Del Lucchese (2019) 39, 40; Ebrey and Kraut (2022) 76; Eidinow and Kindt (2015) 477; Gale (2000) 121, 122; Gera (2014) 152; Gruen (2011) 201, 230, 257; Jouanna (2012) 73; Jouanna (2018) 422; Konig (2022) 105, 112; Levine Allison and Crossan (2006) 83; Liapis and Petrides (2019) 105; Naiden (2013) 113; Seaford (2018) 95

15. δῆσαι βίᾳ φάραγγι πρὸς δυσχειμέρῳ.'
20. προσπασσαλεύσω τῷδʼ ἀπανθρώπῳ πάγῳ
62. μάθῃ σοφιστὴς ὢν Διὸς νωθέστερος. Ἥφαιστος
224. ὁ τῶν θεῶν τύραννος ὠφελημένος 225. κακαῖσι ποιναῖς ταῖσδὲ μʼ ἐξημείψατο.
351. ἕστηκε κίονʼ οὐρανοῦ τε καὶ χθονὸς 352. ὤμοις ἐρείδων, ἄχθος οὐκ εὐάγκαλον. 353. τὸν γηγενῆ τε Κιλικίων οἰκήτορα 354. ἄντρων ἰδὼν ᾤκτιρα, δάιον τέρας 355. ἑκατογκάρανον πρὸς βίαν χειρούμενον 356. Τυφῶνα θοῦρον· πᾶσιν ὅς ἀντέστη θεοῖς, 357. σμερδναῖσι γαμφηλαῖσι συρίζων φόβον· 358. ἐξ ὀμμάτων δʼ ἤστραπτε γοργωπὸν σέλας, 359. ὡς τὴν Διὸς τυραννίδʼ ἐκπέρσων βίᾳ· 360. ἀλλʼ ἦλθεν αὐτῷ Ζηνὸς ἄγρυπνον βέλος, 361. καταιβάτης κεραυνὸς ἐκπνέων φλόγα, 3
62. ὃς αὐτὸν ἐξέπληξε τῶν ὑψηγόρων 363. κομπασμάτων. φρένας γὰρ εἰς αὐτὰς τυπεὶς 364. ἐφεψαλώθη κἀξεβροντήθη σθένος. 365. καὶ νῦν ἀχρεῖον καὶ παράορον δέμας 366. κεῖται στενωποῦ πλησίον θαλασσίου 367. ἰπούμενος ῥίζαισιν Αἰτναίαις ὕπο· 368. κορυφαῖς δʼ ἐν ἄκραις ἥμενος μυδροκτυπεῖ 369. Ἥφαιστος· ἔνθεν ἐκραγήσονταί ποτε 370. ποταμοὶ πυρὸς δάπτοντες ἀγρίαις γνάθοις 371. τῆς καλλικάρπου Σικελίας λευροὺς γύας· 372. τοιόνδε Τυφὼς ἐξαναζέσει χόλον
486. ὕπαρ γενέσθαι, κληδόνας τε δυσκρίτους 487. ἐγνώρισʼ αὐτοῖς ἐνοδίους τε συμβόλους·
493. σπλάγχνων τε λειότητα, καὶ χροιὰν τίνα 494. ἔχουσʼ ἂν εἴη δαίμοσιν πρὸς ἡδονὴν 495. χολή, λοβοῦ τε ποικίλην εὐμορφίαν. 496. κνίσῃ τε κῶλα συγκαλυπτὰ καὶ μακρὰν 497. ὀσφῦν πυρώσας δυστέκμαρτον ἐς τέχνην 498. ὥδωσα θνητούς, καὶ φλογωπὰ σήματα 499. ἐξωμμάτωσα, πρόσθεν ὄντʼ ἐπάργεμα.
609. λέξω τορῶς σοι πᾶν ὅπερ χρῄζεις μαθεῖν,
696. πρῴ γε στενάζεις καὶ φόβου πλέα τις εἶ· 697. ἐπίσχες ἔστʼ ἂν καὶ τὰ λοιπὰ προσμάθῃς. Χορός 698. λέγʼ, ἐκδίδασκε· τοῖς νοσοῦσί τοι γλυκὺ 699. τὸ λοιπὸν ἄλγος προυξεπίστασθαι τορῶς. Προμηθεύς 700. τὴν πρίν γε χρείαν ἠνύσασθʼ ἐμοῦ πάρα 701. κούφως· μαθεῖν γὰρ τῆσδε πρῶτʼ ἐχρῄζετε 702. τὸν ἀμφʼ ἑαυτῆς ἆθλον ἐξηγουμένης· 703. τὰ λοιπὰ νῦν ἀκούσαθʼ, οἷα χρὴ πάθη 704. τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. 705. σύ τʼ Ἰνάχειον σπέρμα, τοὺς ἐμοὺς λόγους 706. θυμῷ βάλʼ, ὡς ἂν τέρματʼ ἐκμάθῃς ὁδοῦ. 707. πρῶτον μὲν ἐνθένδʼ ἡλίου πρὸς ἀντολὰς 708. στρέψασα σαυτὴν στεῖχʼ ἀνηρότους γύας· 709. Σκύθας δʼ ἀφίξῃ νομάδας, οἳ πλεκτὰς στέγας 710. πεδάρσιοι ναίουσʼ ἐπʼ εὐκύκλοις ὄχοις 711. ἑκηβόλοις τόξοισιν ἐξηρτυμένοι· 712. οἷς μὴ πελάζειν, ἀλλʼ ἁλιστόνοις πόδας 713. χρίμπτουσα ῥαχίαισιν ἐκπερᾶν χθόνα. 714. λαιᾶς δὲ χειρὸς οἱ σιδηροτέκτονες 7
15. οἰκοῦσι Χάλυβες, οὓς φυλάξασθαί σε χρή. 716. ἀνήμεροι γὰρ οὐδὲ πρόσπλατοι ξένοις. 717. ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον, 718. ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν, 719. πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν 7
20. ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος 721. κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ 722. κορυφὰς ὑπερβάλλουσαν ἐς μεσημβρινὴν 723. βῆναι κέλευθον, ἔνθʼ, Ἀμαζόνων στρατὸν 724. ἥξεις στυγάνορʼ, αἳ Θεμίσκυράν ποτε 725. κατοικιοῦσιν ἀμφὶ Θερμώδονθʼ, ἵνα 726. τραχεῖα πόντου Σαλμυδησσία γνάθος 727. ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν· 728. αὗταί σʼ ὁδηγήσουσι καὶ μάλʼ ἀσμένως. 729. ἰσθμὸν δʼ ἐπʼ αὐταῖς στενοπόροις λίμνης πύλαις 730. Κιμμερικὸν ἥξεις, ὃν θρασυσπλάγχνως σε χρὴ 731. λιποῦσαν αὐλῶνʼ ἐκπερᾶν Μαιωτικόν· 732. ἔσται δὲ θνητοῖς εἰσαεὶ λόγος μέγας 733. τῆς σῆς πορείας, Βόσπορος δʼ ἐπώνυμος 734. κεκλήσεται. λιποῦσα δʼ Εὐρώπης πέδον 735. ἤπειρον ἥξεις Ἀσιάδʼ·. ἆρʼ, ὑμῖν δοκεῖ 736. ὁ τῶν θεῶν τύραννος ἐς τὰ πάνθʼ ὁμῶς 737. βίαιος εἶναι; τῇδε γὰρ θνητῇ θεὸς 738. χρῄζων μιγῆναι τάσδʼ ἐπέρριψεν πλάνας. 739. πικροῦ δʼ ἔκυρσας, ὦ κόρη, τῶν σῶν γάμων 740. μνηστῆρος. οὓς γὰρ νῦν ἀκήκοας λόγους, 741. εἶναι δόκει σοι μηδέπω ʼν προοιμίοις. Ἰώ
790. ὅταν περάσῃς ῥεῖθρον ἠπείροιν ὅρον, 791. πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς 792. 15. Ἰοῖ, πέπρωται σοί τε καὶ τέκνοις κτίσαι.
848. ἐνταῦθα δή σε Ζεὺς τίθησιν ἔμφρονα 849. ἐπαφῶν ἀταρβεῖ χειρὶ καὶ θιγὼν μόνον. 850. ἐπώνυμον δὲ τῶν Διὸς γεννημάτων 851. τέξεις κελαινὸν Ἔπαφον, ὃς καρπώσεται 852. ὅσην πλατύρρους Νεῖλος ἀρδεύει χθόνα·
882. τροχοδινεῖται δʼ ὄμμαθʼ ἑλίγδην, '. None
15. to bind with force a kindred god upon this rocky cleft assailed by cruel winter. Yet, come what may, I am constrained to summon courage to this deed; for it is perilous to disregard the commandments of the Father. Lofty-minded son of Themis who counsels straight, against my will, no less than yours, I must rivet you with brazen bonds '
20. no hand can loose to this desolate crag, where neither voice nor form of mortal man shall you perceive; but, scorched by the sun’s bright beams, you shall lose the fair bloom of your flesh. And glad you shall be when spangled-robed night shall veil his brightness and
62. Now rivet this one too and securely, so that he may learn, for all his cleverness, that he is a fool compared to Zeus. Hephaestus
224. a welcome volunteer, on the side of Zeus; and it is by reason of my counsel that the cavernous gloom of Tartarus now hides ancient Cronus and his allies within it. Thus I helped the tyrant of the gods 225. and with this foul payment he has responded; for it is a disease that is somehow inherent in tyranny to have no faith in friends. However, you ask why he torments me, and this I will now make clear.
351. of my brother Atlas, who, towards the west, stands bearing on his shoulders the pillar of heaven and earth, a burden not easy for his arms to grasp. Pity moved me, too, at the sight of the earth-born dweller of the Cilician caves curbed by violence, that destructive monster 355. of a hundred heads, impetuous Typhon. He withstood all the gods, hissing out terror with horrid jaws, while from his eyes lightened a hideous glare, as though he would storm by force the sovereignty of Zeus. 360. But the unsleeping bolt of Zeus came upon him, the swooping lightning brand with breath of flame, which struck him, frightened, from his loud-mouthed boasts; then, stricken to the very heart, he was burnt to ashes and his strength blasted from him by the lightning bolt. 365. And now, a helpless and a sprawling bulk, he lies hard by the narrows of the sea, pressed down beneath the roots of 486. and among dreams I first discerned which are destined to come true; and voices baffling interpretation I explained to them, and signs from chance meetings. The flight of crook-taloned birds I distinguished clearly— which by nature are auspicious,
493. which sinister—their various modes of life, their mutual feuds and loves, and their consortings; and the smoothness of their entrails, and what color the gall must have to please 495. the gods, also the speckled symmetry of the liver-lobe; and the thigh-bones, wrapped in fat, and the long chine I burned and initiated mankind into an occult art. Also I cleared their vision to discern signs from flames,which were obscure before this.
609. I will tell you plainly all that you would like to know,
696. You lament and are full of fear all too soon. Wait until you have learned the rest as well. Chorus 698. Proceed, tell all. It is comforting for the sick to know clearly beforehand what pain still awaits them. Prometheu 700. You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. 705. And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell 710. in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron, 7
15. the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, 7
20. loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come 725. inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach 730. the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe, 735. you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor 740. for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io
790. When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids, 795. three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, 800. whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons, 805. and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is. 810. Follow along its banks until you reach the cataract, where, from the Bybline mountains, 15. O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus
848. There is a city, 882. unforged by fire. My heart knocks at my ribs in terror; my eyeballs roll wildly round and round. I am carried out of my course by a fierce blast of madness; I’ve lost all mastery over my tongue, '. None
8. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, • Aeschylus, Erinyes in • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, Prometheus Bound • Aeschylus, Septem • Aeschylus, afterlife beliefs in • Aeschylus, and Pythagoreanism • Aeschylus, and character withdrawals • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Oresteia • Aeschylus, foreignness • Aeschylus, on Orestes • Aeschylus, silence • Aeschylus’ Eumenides • Agamemnon (Aeschylus) • Areopagus, in Aeschylus’ Eumenides • Clytemnestra, Aeschylus Agamemnon • Eleusianians, the, lost play by Aeschylus • Erinyes, in Aeschylus • Libation Bearers, Aeschylus • Libation Bearers, The (Aeschylus), and character withdrawals • Libation Bearers, The (Aeschylus), and geography • Oresteia (Aeschylus), and geography • Persians, Aeschylus • Suppliants, Aeschylus • necessity ἀνάγκη, Aeschylus on

 Found in books: Barbato (2020) 162, 164; Bowersock (1997) 102; Brouwer and Vimercati (2020) 3; Castagnoli and Ceccarelli (2019) 22, 36, 75, 109, 111; Csapo (2022) 203; Del Lucchese (2019) 34; Eidinow and Kindt (2015) 43, 187; Fabian Meinel (2015) 124, 129, 136; Fowler (2014) 14; Gagarin and Cohen (2005) 387; Gagné (2020) 177; Jouanna (2012) 66; Jouanna (2018) 154, 155, 721; Kirichenko (2022) 99, 100, 103; Liapis and Petrides (2019) 75; Liatsi (2021) 7; Petrovic and Petrovic (2016) 147, 148, 149, 150, 151, 152, 153, 154, 155, 157, 161, 162, 163, 165; Pillinger (2019) 35; Potter Suh and Holladay (2021) 8; Raaflaub Ober and Wallace (2007) 108, 112, 116, 117; Seaford (2018) 36, 137, 184; Shilo (2022) 179, 180, 192; Sommerstein and Torrance (2014) 204; Trott (2019) 128, 129, 130, 131; Walter (2020) 8, 9; Wolfsdorf (2020) 603, 604

9. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, • Aeschylus, Agamemnon • Aeschylus, Persae • Aeschylus, and character withdrawals • Aeschylus, and dreams • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, and space • Aeschylus, dramas by\n, Choephoroe • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Persians • Aeschylus, dramas by\n, Prometheus Vinctus • Aeschylus, eidôla • Aeschylus, influence of on Josephus • Aeschylus, on impiety • Aeschylus, veiled and muffled figures • Libation Bearers, Aeschylus • Libation Bearers, The (Aeschylus), and character withdrawals • Persians, Aeschylus • Persians, The (Aeschylus), and dreams • Persians, The (Aeschylus), and mythos • Persians, The (Aeschylus), and space • Persians, The (Aeschylus), on impiety • Suppliants, Aeschylus

 Found in books: Castagnoli and Ceccarelli (2019) 75, 96, 98; Csapo (2022) 201, 202; Del Lucchese (2019) 32; Eidinow and Kindt (2015) 406; Feldman (2006) 417; Gera (2014) 57, 196; Giusti (2018) 95, 99, 100, 101, 102, 103, 104, 109, 110, 114, 115, 128, 134, 153, 233; Gruen (2011) 54, 256; Hesk (2000) 107, 108; Jouanna (2018) 115, 226, 387, 397, 721; Kirichenko (2022) 98, 99; Liapis and Petrides (2019) 81; Luck (2006) 230, 231; Marincola et al (2021) 327, 346; Raaflaub Ober and Wallace (2007) 63; Rutter and Sparkes (2012) 155, 156; Schwartz (2008) 352; Shilo (2022) 192

10. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Septem • Aeschylus, afterlife beliefs in • Aeschylus, and actors’ interpolations • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, and ‘political’ as opposed to ‘rhetorical’ tragedy • Aeschylus, on Oedipus • Oedipus (Aeschylus) • Seven against Thebes (Aeschylus), and Antigone (Sophocles) • Seven against Thebes (Aeschylus), and Delphi • Seven against Thebes (Aeschylus), and Oedipus the King (Sophocles) • Seven against Thebes (Aeschylus), and Thebes • Seven against Thebes (Aeschylus), on Amphiarus • soteria/soterioi, in Aeschylus, earliest attestations of

 Found in books: Castagnoli and Ceccarelli (2019) 96; Del Lucchese (2019) 25, 32, 33; Fowler (2014) 14; Jim (2022) 33; Jouanna (2018) 123, 146, 151, 482, 505, 672, 673; Ker and Wessels (2020) 154, 155, 156, 157, 162, 163; Kirichenko (2022) 101, 102; Laemmle (2021) 307, 308, 309, 310, 311, 312; Liapis and Petrides (2019) 81, 83, 237, 279; Naiden (2013) 104, 133, 150; Seaford (2018) 36, 37; Wolfsdorf (2020) 604

11. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Suppliants • Aeschylus, afterlife beliefs in • Aeschylus, and character withdrawals • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Suppliant Women • Aeschylus, in colonial contexts • Aeschylus, influence of on Josephus • Aeschylus, multiple competing • Aeschylus, on Theseus • Aeschylus, social and power relations • Libation Bearers, The (Aeschylus), and character withdrawals • Men of Eleusis, The (Aeschylus) • Suppliant Women, The (Aeschylus) • Suppliants, Aeschylus • euphemia, in Aeschylus • soteria/soterioi, in Aeschylus, earliest attestations of

 Found in books: Castagnoli and Ceccarelli (2019) 83; Csapo (2022) 206; Feldman (2006) 417; Gruen (2011) 241; Jim (2022) 33; Jouanna (2018) 159, 160, 161, 721; Kowalzig (2007) 275, 280, 281; Liddel (2020) 207; Petrovic and Petrovic (2016) 134, 167, 168, 169, 170, 171, 172, 173, 174; Raaflaub Ober and Wallace (2007) 108, 112, 113, 162; Seaford (2018) 267, 268, 275; Shilo (2022) 179; Waldner et al (2016) 43; Wolfsdorf (2020) 603

12. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, Agamemnon • Aeschylus, Persae • Aeschylus, Salaminiae • Aeschylus, and Teucer • Aeschylus, local, in panhellenic ritual setting

 Found in books: Giusti (2018) 136; Jouanna (2018) 599; Kowalzig (2007) 210; Steiner (2001) 137

13. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, local, in panhellenic ritual setting • Aeschylus, merging several in one ritual context

 Found in books: Castagnoli and Ceccarelli (2019) 71; Gagné (2020) 141; Kowalzig (2007) 186, 189, 209

14. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus (tragic poet) • Aeschylus, Oresteia • Aeschylus, dramas by\n, Persians • Aeschylus, in Sicily • Aeschylus, in colonial contexts • Aeschylus, prophecy and response • Aeschylus, river imagery • Oresteia (Aeschylus) • Oresteia (Aeschylus), and Delphi

 Found in books: Bowditch (2001) 101; Csapo (2022) 23; Giusti (2018) 58; Jouanna (2018) 141, 148; Kowalzig (2007) 327; Pillinger (2019) 56

15. Euripides, Bacchae, 274-285, 918-919 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Oidipous • Aeschylus, Prometheia • Aeschylus, double vision • Aeschylus, role doubling in

 Found in books: Eidinow and Kindt (2015) 30; Pillinger (2019) 204; Seaford (2018) 205, 223

274. καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία,'275. τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276. γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277. αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278. ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279. βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280. θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 281. λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282. ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283. δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. 284. οὗτος θεοῖσι σπένδεται θεὸς γεγώς, 285. ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν.
918. καὶ μὴν ὁρᾶν μοι δύο μὲν ἡλίους δοκῶ, 919. δισσὰς δὲ Θήβας καὶ πόλισμʼ ἑπτάστομον· '. None
274. A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man,'275. are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280. to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, 285. o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus ,
918. Oh look! I think I see two suns, and twin Thebes , the seven-gated city. '. None
16. Euripides, Electra, 126, 1258-1262, 1268-1269 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and singing • Aeschylus, creation of religious space in • Aeschylus, delineating worshipping communities • Aeschylus, different from Sophocles • Aeschylus’ Eumenides • Libation Bearers, The (Aeschylus), and singing • Persians, The (Aeschylus), and singing

 Found in books: Barbato (2020) 164; Budelmann (1999) 265; Jouanna (2018) 271; Kowalzig (2007) 71; Walter (2020) 8

126. ἄναγε πολύδακρυν ἁδονάν.' "
1258. ἔστιν δ' ̓́Αρεώς τις ὄχθος, οὗ πρῶτον θεοὶ"1259. ἕζοντ' ἐπὶ ψήφοισιν αἵματος πέρι," '
1260. ̔Αλιρρόθιον ὅτ' ἔκταν' ὠμόφρων ̓́Αρης," '
1261. μῆνιν θυγατρὸς ἀνοσίων νυμφευμάτων,' "
1262. πόντου κρέοντος παῖδ', ἵν' εὐσεβεστάτη" '

1268. καὶ τοῖσι λοιποῖς ὅδε νόμος τεθήσεται,' "
1269. νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ' ἀεί." "". None
126. Come, waken the same lament, take up the enjoyment of long weeping. Electra
1258. for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed,'1259. for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed,
1260. when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods.

1268. An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. '. None
17. Euripides, Hercules Furens, 858 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, [Prometheus Bound] • Aeschylus, and pseudo-Euripides’ Rhesus • playwrights, tragedy (fifth century), Euphorion, son of Aeschylus • pledges and oaths, in Aeschylus

 Found in books: Liapis and Petrides (2019) 77; Sommerstein and Torrance (2014) 203

858. I call the sun-god to witness that here I am acting against my will; but if indeed I must at once serve you and Hera''. None
18. Euripides, Hippolytus, 13, 27-28, 38-39, 84-86, 612 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Priestesses • Aeschylus, and Thucydides • Aeschylus, and actors’ interpolations • Aeschylus, and machines • Weighing of Souls, The (Aeschylus), and machines

 Found in books: Castagnoli and Ceccarelli (2019) 128; Joho (2022) 133, 134; Jouanna (2018) 239; Liapis and Petrides (2019) 237; Petrovic and Petrovic (2016) 278; Sommerstein and Torrance (2014) 292

13. λέγει κακίστην δαιμόνων πεφυκέναι:'
27. ἰδοῦσα Φαίδρα καρδίαν κατέσχετο 28. ἔρωτι δεινῷ τοῖς ἐμοῖς βουλεύμασιν.
38. ἐνταῦθα δὴ στένουσα κἀκπεπληγμένη' "39. κέντροις ἔρωτος ἡ τάλαιν' ἀπόλλυται" "
84. μόνῳ γάρ ἐστι τοῦτ' ἐμοὶ γέρας βροτῶν:" '85. σοὶ καὶ ξύνειμι καὶ λόγοις ἀμείβομαι,' "86. κλύων μὲν αὐδῆς, ὄμμα δ' οὐχ ὁρῶν τὸ σόν." '
612. ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος." "'. None
13. for that son of Theseus, born of the Amazon, Hippolytus, whom holy Pittheus taught, alone of all the dwellers in this land of Troezen, calls me vilest of the deities. Love he scorns, and, as for marriage, will none of it;'
27. to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire.
38. flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge,
84. elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, 85. to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant
612. My tongue an oath did take, but not my heart. Nurse '. None
19. Euripides, Iphigenia At Aulis, 39, 115-162, 281-284, 1136 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Prometheus Bound • Aeschylus, and pseudo-Euripides’ Rhesus

 Found in books: Castagnoli and Ceccarelli (2019) 74; Jouanna (2012) 73; Laemmle (2021) 306, 312, 315, 316; Liapis and Petrides (2019) 81; Pucci (2016) 91

39. write the letter which is still in your hands and then erase the same words again, sealing and reopening the tablet, then flinging it to the ground with flood
115. Daughter of Leda, in addition to my first letter, I am sending you word —. Old man 117. Say on and make it plain, that what my tongue utters may accord with what you have written. Agamemnon 119. Not to despatch your daughter to 120. Euboea ’s deep-gulfed wing, to the waveless bay of Aulis , for after all we will celebrate our child’s wedding at another time. Old man 124. And how will Achilles, cheated of his bride, 125. curb the fury of his indignation against you and your wife? Here also is a danger. Paley follows Musgrave in assigning these words to Agamemnon, assuming that the king passes over the servant’s last remark and adds a new cause of alarm, viz., the fraud that is being practiced on Achilles. Make clear what you are saying. Agamemnon 128. It is his name, not himself that Achilles is lending, knowing nothing of the marriage or of my scheming 130. or my professed readiness to betroth my daughter to him for a husband’s embrace. Lines 124-32 are rejected by some editors. Hennig supposes them to be the work of the younger Euripides. Old man 133. A dreadful venture yours, king Agamemnon, you that, by promise of your daughter’s hand to the son of the goddess, 135. were bringing the maid here to be sacrificed for the Danaids. Agamemnon 136. Ah me! I am utterly distraught; alas! bewilderment comes over me. Away! hurry your steps, 140. yielding nothing to old age. Old man 141. Do not sit down by woodland fountains; scorn the witcheries of sleep. Old man 143. Hush! The old man cuts short Agamemnon’s warnings, as being an un-called-for reflection on his own loyalty. Agamemnon 144. And when you pass any place where roads diverge, 145. cast your eyes all round, taking heed that no mule-wagon eacape you, passing by on rolling wheels, bearing my child to the ships of the Danaids. Old man 149. It shall be so. Agamemnon 150. and if you meet the escort, start them back again, and drive at full speed to the abodes of the Cyclopes. Old man 153. But tell me, how shall my message find credit with your wife or child? Agamemnon 155. Preserve the seal which you bear on this tablet. Away! Already the dawn is growing grey, lighting the lamp of day and the fire of the sun’s four steeds; 160. help me in my trouble. Exit Old man. No mortal is prosperous or happy to the last, for no one was ever born to a painless life. Exit Agamemnon. Choru
281. the lords of Elis, whom all the people named Epeians; and Eurytus was lord of these; Iikewise he led the Taphian warriors with the white oar-blades, the subjects of Meges,
1136. O fate revered, O destiny, and my fortune! Clytemnestra''. None
20. Euripides, Medea, 1389 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, • Libation Bearers, The (Aeschylus), libations

 Found in books: Del Lucchese (2019) 43; Jouanna (2018) 746

1389. ἀλλά ς' ̓Ερινὺς ὀλέσειε τέκνων"". None
1389. The curse of our sons’ avenging spirit and of Justice,''. None
21. Euripides, Orestes, 284-293, 394, 411, 420, 1648-1649, 1654 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Priestesses • Aeschylus, afterlife beliefs in • Aeschylus, local, in panhellenic ritual setting • Aeschylus, on Orestes • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), rare in Aeschylus and Sophocles

 Found in books: Joho (2022) 143; Jouanna (2018) 669; Kowalzig (2007) 195; Petrovic and Petrovic (2016) 222, 223; Pucci (2016) 91; Wolfsdorf (2020) 604

284. σὺ μὲν γὰρ ἐπένευσας τάδ', εἴργασται δ' ἐμοὶ" '285. μητρῷον αἷμα: Λοξίᾳ δὲ μέμφομαι,' "286. ὅστις μ' ἐπάρας ἔργον ἀνοσιώτατον," "287. τοῖς μὲν λόγοις ηὔφρανε, τοῖς δ' ἔργοισιν οὔ." "288. οἶμαι δὲ πατέρα τὸν ἐμόν, εἰ κατ' ὄμματα" "289. ἐξιστόρουν νιν, μητέρ' εἰ κτεῖναι χρεών," "290. πολλὰς γενείου τοῦδ' ἂν ἐκτεῖναι λιτὰς" '291. μήποτε τεκούσης ἐς σφαγὰς ὦσαι ξίφος,' "292. εἰ μήτ' ἐκεῖνος ἀναλαβεῖν ἔμελλε φῶς," "293. ἐγώ θ' ὁ τλήμων τοιάδ' ἐκπλήσειν κακά." "
394. φειδόμεθ': ὁ δαίμων δ' ἐς ἐμὲ πλούσιος κακῶν." '
411. αὗταί σε βακχεύουσι συγγενῆ φόνον;' "
420. μέλλει: τὸ θεῖον δ' ἐστὶ τοιοῦτον φύσει." "
1648. ἐνθένδε δ' ἐλθὼν τὴν ̓Αθηναίων πόλιν"1649. δίκην ὑπόσχες αἵματος μητροκτόνου' "
1654. γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" "'. None
284. Sister, why do you weep, your head wrapped in your robe? I am ashamed that I should make you a partner in my sufferings and distress a maiden like you through my sickness. Do not waste away over my troubles; for though you consented to it, yet I was the one that spilled 285. our mother’s blood. I blame Loxias, for urging me on to do a deed most unholy, encouraging me with words but not in deed. I believe that, if I had asked my father to his face whether I must slay my mother, 290. he would have strongly entreated me, by this beard, never to plunge a sword into her throat, since he would not regain his life, and I, poor wretch, would accomplish such evil!
394. I will be sparing; but the deity is lavish of woe in my case. Menelau
411. Are these the ones that drive you to frenzy, with the curse of kindred blood? Oreste
420. He will in time; this is the nature of gods. Menelau
1648. and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder;'1649. and dwell for one whole year on Parrhasian soil, which from your flight shall be called the land of Orestes by Azanians and Arcadians. And when you return from there to the city of Athens , undergo your trial by the Avenging Three for your mother’s murder;
1654. the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; '. None
22. Euripides, Phoenician Women, 344-354, 468-472, 1489-1503 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, afterlife beliefs in • Aeschylus, and music in tragedy • Aeschylus, dramas by\n, Ransom of Hector • Aeschylus, language • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), rare in Aeschylus and Sophocles

 Found in books: Csapo (2022) 170; Joho (2022) 143; Liapis and Petrides (2019) 229, 252; Wolfsdorf (2020) 604

344. ἐγὼ δ' οὔτε σοι πυρὸς ἀνῆψα φῶς" '345. νόμιμον ἐν γάμοις 346. ὡς πρέπει ματέρι μακαρίᾳ:' "347. ἀνυμέναια δ' ̓Ισμηνὸς ἐκηδεύθη" '348. λουτροφόρου χλιδᾶς, ἀνὰ δὲ Θηβαίαν 349. πόλιν ἐσιγάθη σᾶς ἔσοδοι νύμφας.' "350. ὄλοιτο, τάδ' εἴτε σίδαρος" "351. εἴτ' ἔρις εἴτε πατὴρ ὁ σὸς αἴτιος," '352. εἴτε τὸ δαιμόνιον κατεκώμασε 353. δώμασιν Οἰδιπόδα:' "354. πρὸς ἐμὲ γὰρ κακῶν ἔμολε τῶνδ' ἄχη." '
468. θεῶν γένοιτο καὶ διαλλακτὴς κακῶν. 469. ἁπλοῦς ὁ μῦθος τῆς ἀληθείας ἔφυ,' "470. κοὐ ποικίλων δεῖ τἄνδιχ' ἑρμηνευμάτων:" "471. ἔχει γὰρ αὐτὰ καιρόν: ὁ δ' ἄδικος λόγος" '472. νοσῶν ἐν αὑτῷ φαρμάκων δεῖται σοφῶν.
1489. αἰδομένα φέρομαι βάκχα νεκύ-'1490. ων, κράδεμνα δικοῦσα κόμας ἀπ' ἐ-" '1491. μᾶς, στολίδος κροκόεσσαν ἀνεῖσα τρυφάν, 1492. ἁγεμόνευμα νεκροῖσι πολύστονον. αἰαῖ, ἰώ μοι.' "1493. ὦ Πολύνεικες, ἔφυς ἄρ' ἐπώνυμος: ὤμοι μοι, Θῆβαι:" "1495. σὰ δ' ἔρις — οὐκ ἔρις, ἀλλὰ φόνῳ φόνος —" "1496. Οἰδιπόδα δόμον ὤλεσε κρανθεῖς'" '1497. αἵματι δεινῷ, αἵματι λυγρῷ. 1498. τίνα προσῳδὸν 1499. ἢ τίνα μουσοπόλον στοναχὰν ἐπὶ 1500. δάκρυσι δάκρυσιν, ὦ δόμος, ὦ δόμος, 1501. ἀγκαλέσωμαι,' "1502. τρισσὰ φέρουσα τάδ' αἵματα σύγγονα," "1503. ματέρα καὶ τέκνα, χάρματ' ̓Ερινύος;" "". None
344. and are courting a foreign alliance, a ceaseless regret to me your mother and to Laius your ancestor, ruin brought by your marriage. I was not the one who lit for you the marriage-torch, 345. the custom in marriage for a happy mother; Ismenus had no part at your wedding in supplying the luxurious bath, and there was silence through the streets of Thebes , at the entrance of your bride. 350. Curses on them! whether the sword or strife or your father that is to blame, or heaven’s visitation that has burst riotously upon the house of Oedipus; for on me has come all the anguish of these evils. Chorus Leader
468. My son Polyneices, speak first, for you have come at the head of a Danaid army, alleging wrongful treatment; may some god be the judge and reconciler of the troubles. Polyneice 469. The words of truth are naturally simple, 470. and justice needs no subtle interpretations, for it has a fitness in itself; but the words of injustice, being sick in themselves, require clever treatment. I provided for his interests and mine in our father’s house, being anxious to escape the curse
1489. I do not veil my tender cheek shaded with curls, nor do I feel shame, from maiden modesty, at the dark red beneath my eyes, the blush upon my face, as I hurry on, in bacchic revelry for the dead,'1490. casting from my hair its mantle and letting my delicate saffron robe fly loose, a tearful escort to the dead. Ah me! 1493. Oh, Polyneices! you were rightly named, after all; woe to you, Thebes ! 1495. Your strife—not strife, but murder on murder— has brought the house of Oedipus to ruin with dire and grim bloodshed. What harmonious or tuneful wailing can I summon, 1500. for my tears, my tears, oh, my home! oh, my home! as I bear these three kindred bodies, my mother and her sons, a welcome sight to the Fury? She destroyed the house of Oedipus, root and branch, '. None
23. Euripides, Rhesus, 5-6, 538-545 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, infanticide myths

 Found in books: Ker and Wessels (2020) 166; Liapis and Petrides (2019) 75, 80; Rutter and Sparkes (2012) 128

5. οἳ τετράμοιρον νυκτὸς φυλακὴν'6. πάσης στρατιᾶς προκάθηνται.

538. — τίς ἐκηρύχθη πρώτην φυλακήν;
539. — Μυγδόνος υἱόν φασι Κόροιβον.' "
540. — τίς γὰρ ἐπ' αὐτῷ; — Κίλικας Παίων" "
541. στρατὸς ἤγειρεν, Μυσοὶ δ' ἡμᾶς." '
543. — οὐκ οὖν Λυκίους πέμπτην φυλακὴν
544. βάντας ἐγείρειν
5. καιρὸς κλήρου κατὰ μοῖραν; '. None
5. The four long watches of the dark,'6. While others sleep.—Uplift thine head,

538. Who drew the first night-watch? ANOTHER.
539. ’Twas one Koroibos, called the Mygdon’s Son. THE GUARD.
540. And after? THE OTHER.
541. Had second watch: from them again
542. The Mysians took it. We came then. A GUARD.
543. ’Tis surely time. Who will go tell
544. The fifth watch? ’Tis the Lycians’ spell
5. By now; ’twas thus the portions fell. numeration out of sync:
546 omitted ANOTHER. '. None
24. Euripides, Suppliant Women, 414-416, 430-436, 442-455, 526, 561-563 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Prometheus Bound • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Suppliant Women • Aeschylus, on Theseus • Men of Eleusis, The (Aeschylus) • Suppliant Women, The (Aeschylus)

 Found in books: Castagnoli and Ceccarelli (2019) 76; Csapo (2022) 206; Gagarin and Cohen (2005) 388; Jouanna (2018) 159

414. τὸ δ' αὐτίχ' ἡδὺς καὶ διδοὺς πολλὴν χάριν,"415. ἐσαῦθις ἔβλαψ', εἶτα διαβολαῖς νέαις" "416. κλέψας τὰ πρόσθε σφάλματ' ἐξέδυ δίκης." '
430. ὅπου τὸ μὲν πρώτιστον οὐκ εἰσὶν νόμοι' "431. κοινοί, κρατεῖ δ' εἷς τὸν νόμον κεκτημένος" "432. αὐτὸς παρ' αὑτῷ: καὶ τόδ' οὐκέτ' ἔστ' ἴσον." "433. γεγραμμένων δὲ τῶν νόμων ὅ τ' ἀσθενὴς" '434. ὁ πλούσιός τε τὴν δίκην ἴσην ἔχει,' "435. ἔστιν δ' ἐνισπεῖν τοῖσιν ἀσθενεστέροις" "436. τὸν εὐτυχοῦντα ταὔθ', ὅταν κλύῃ κακῶς," '
442. καὶ μὴν ὅπου γε δῆμος αὐθέντης χθονός, 443. ὑποῦσιν ἀστοῖς ἥδεται νεανίαις: 444. ἀνὴρ δὲ βασιλεὺς ἐχθρὸν ἡγεῖται τόδε,' "445. καὶ τοὺς ἀρίστους οὕς τ' ἂν ἡγῆται φρονεῖν" '446. κτείνει, δεδοικὼς τῆς τυραννίδος πέρι.' "447. πῶς οὖν ἔτ' ἂν γένοιτ' ἂν ἰσχυρὰ πόλις," '448. ὅταν τις ὡς λειμῶνος ἠρινοῦ στάχυν 449. τόλμας ἀφαιρῇ κἀπολωτίζῃ νέους; 450. κτᾶσθαι δὲ πλοῦτον καὶ βίον τί δεῖ τέκνοις' "451. ὡς τῷ τυράννῳ πλείον' ἐκμοχθῇ βίον;" '452. ἢ παρθενεύειν παῖδας ἐν δόμοις καλῶς, 453. τερπνὰς τυράννοις ἡδονάς, ὅταν θέλῃ,' "454. δάκρυα δ' ἑτοιμάζουσι; μὴ ζῴην ἔτι," '455. εἰ τἀμὰ τέκνα πρὸς βίαν νυμφεύσεται.
526. θάψαι δικαιῶ, τὸν Πανελλήνων νόμον' "
561. οὐ γάρ ποτ' εἰς ̔́Ελληνας ἐξοισθήσεται" "562. ὡς εἰς ἔμ' ἐλθὼν καὶ πόλιν Πανδίονος" '563. νόμος παλαιὸς δαιμόνων διεφθάρη.' "". None
414. for the city, whence I come, is ruled by one man only, not by the mob; none there puffs up the citizens with specious words, and for his own advantage twists them this way or that,—one moment dear to them and lavish of his favours,'415. the next a bane to all; and yet by fresh calumnies of others he hides his former failures and escapes punishment. Besides, how shall the people, if it cannot form true judgments, be able rightly to direct the state? Nay, ’tis time, not haste, that affords a better
430. where he is, there are in the first place no laws common to all, but one man is tyrant, in whose keeping and in his alone the law resides, and in that case equality is at an end. But when the laws are written down, rich and poor alike have equal justice, 435. and Nauck omits lines 435, 436, as they are not given by Stobaeus in quoting the passage. it is open to the weaker to use the same language to the prosperous when he is reviled by him, and the weaker prevails over the stronger if he have justice on his side. Freedom’s mark is also seen in this: Who A reference to the question put by the herald in the Athenian ἐκκλησία, Τίς ἀγορεύειν βούλεται ; It here serves as a marked characteristic of democracy. hath wholesome counsel to declare unto the state?
442. Again, where the people are absolute rulers of the land, they rejoice in having a reserve of youthful citizens, while a king counts The words ἐχθρὸν . . . ἀρίστους are regarded by Nauck as spurious. this a hostile element, 445. and strives to slay the leading men, all such as he deems discreet, for he feareth for his power. How then can a city remain stable, where one cuts short all i.e. τόλμας for which Prinz suggests κλῶνας . enterprise and mows down the young like meadow-flowers in spring-time? 450. What boots it to acquire wealth and livelihood for children, merely Kirchhoff rejects this line. to add to the tyrant’s substance by one’s toil? Why train up virgin daughters virtuously in our homes to gratify a tyrant’s whim, whenso he will, and cause tears to those who rear them? May my life end 455. if ever my children are to be wedded by violence! This bolt I launch in answer to thy words. Now say, why art thou come? what needest thou of this land? Had not thy city sent thee, to thy cost hadst thou come with thy outrageous utterances; for it is the herald’s duty
526. nor yet introducing murderous strife, but preserving the law of all Hellas. What is not well in this? If ye suffered aught from the Argives—lo! they are dead; ye took a splendid vengeance on your foe
561. Else is the issue clear; I will go and bury them by force. For never shall it be proclaimed through Hellas that heaven’s ancient law was set at naught, when it devolved on me and the city of Pandion. Choru '. None
25. Herodotus, Histories, 1.5, 1.8, 1.12, 1.67-1.68, 1.82, 2.12, 2.41, 2.123, 3.4, 3.16, 3.20, 3.30-3.32, 3.39-3.43, 3.65, 3.68, 5.92, 6.21, 6.89, 6.91, 7.17-7.18, 7.136, 7.139, 7.152, 8.47, 8.74-8.75, 8.122, 9.92-9.95 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus of Athens • Aeschylus, • Aeschylus, Agamemnon • Aeschylus, Eumenides • Aeschylus, Oresteia, • Aeschylus, Persae • Aeschylus, Prometheia • Aeschylus, Prometheus Bound • Aeschylus, Suppliants • Aeschylus, and the Gyges fragment • Aeschylus, delineating worshipping communities • Aeschylus, in colonial contexts • Aeschylus, local, in panhellenic ritual setting • Aeschylus, merging several in one ritual context • Aeschylus, multiple competing • Aeschylus, regional, in local ritual setting • Aeschylus, social and power relations • Empedocles, and Aeschylus • Persians, The (Aeschylus), as a historical play • Phineus (Aeschylus) • divine intervention, in Aeschylus Persae • elders, chorus of, in Aeschylus Persae • military, Greek, in Aeschylus Persae • soteria/soterioi, in Aeschylus, earliest attestations of

 Found in books: Bowie (2021) 634; Castagnoli and Ceccarelli (2019) 111; Ebrey and Kraut (2022) 75; Eidinow and Kindt (2015) 13, 298; Giusti (2018) 48, 111, 115, 134; Gruen (2011) 14, 19, 201, 258; Jim (2022) 33; Johnston and Struck (2005) 200, 255, 291; Jouanna (2018) 113, 114; Konig and Wiater (2022) 82; Kowalzig (2007) 147, 206, 208, 215, 217, 218, 221, 300, 308, 310, 312, 315, 387; König and Wiater (2022) 82; Liapis and Petrides (2019) 104; Marincola et al (2021) 327, 335; Mikalson (2003) 42, 147, 151, 181, 234; Naiden (2013) 141, 170; Seaford (2018) 68, 69, 70, 95, 195; Tor (2017) 195

1.5. οὕτω μὲν Πέρσαι λέγουσι γενέσθαι, καὶ διὰ τὴν Ἰλίου ἅλωσιν εὑρίσκουσι σφίσι ἐοῦσαν τὴν ἀρχήν τῆς ἔχθρης τῆς ἐς τοὺς Ἕλληνας. περὶ δὲ τῆς Ἰοῦς οὐκ ὁμολογέουσι Πέρσῃσι οὕτω Φοίνικες· οὐ γὰρ ἁρπαγῇ σφέας χρησαμένους λέγουσι ἀγαγεῖν αὐτήν ἐς Αἴγυπτον, ἀλλʼ ὡς ἐν τῷ Ἄργεϊ ἐμίσγετο τῷ ναυκλήρῳ τῆς νέος· ἐπεὶ δʼ ἔμαθε ἔγκυος ἐοῦσα, αἰδεομένη τοὺς τοκέας οὕτω δὴ ἐθελοντήν αὐτήν τοῖσι Φοίνιξι συνεκπλῶσαι, ὡς ἂν μὴ κατάδηλος γένηται. ταῦτα μέν νυν Πέρσαι τε καὶ Φοίνικες λέγουσι· ἐγὼ δὲ περὶ μὲν τούτων οὐκ ἔρχομαι ἐρέων ὡς οὕτω ἢ ἄλλως κως ταῦτα ἐγένετο, τὸν δὲ οἶδα αὐτὸς πρῶτον ὑπάρξαντα ἀδίκων ἔργων ἐς τοὺς Ἕλληνας, τοῦτον σημήνας προβήσομαι ἐς τὸ πρόσω τοῦ λόγου, ὁμοίως σμικρὰ καὶ μεγάλα ἄστεα ἀνθρώπων ἐπεξιών. τὰ γὰρ τὸ πάλαι μεγάλα ἦν, τὰ πολλὰ σμικρὰ αὐτῶν γέγονε· τὰ δὲ ἐπʼ ἐμεῦ ἦν μεγάλα, πρότερον ἦν σμικρά. τὴν ἀνθρωπηίην ὤν ἐπιστάμενος εὐδαιμονίην οὐδαμὰ ἐν τὠυτῷ μένουσαν, ἐπιμνήσομαι ἀμφοτέρων ὁμοίως.
1.8. οὗτος δὴ ὦν ὁ Κανδαύλης ἠράσθη τῆς ἑωυτοῦ γυναικός, ἐρασθεὶς δὲ ἐνόμιζέ οἱ εἶναι γυναῖκα πολλὸν πασέων καλλίστην. ὥστε δὲ ταῦτα νομίζων, ἦν γάρ οἱ τῶν αἰχμοφόρων Γύγης ὁ Δασκύλου ἀρεσκόμενος μάλιστα, τούτῳ τῷ Γύγῃ καὶ τὰ σπουδαιέστερα τῶν πρηγμάτων ὑπερετίθετο ὁ Κανδαύλης καὶ δὴ καὶ τὸ εἶδος τῆς γυναικὸς ὑπερεπαινέων. χρόνου δὲ οὐ πολλοῦ διελθόντος ʽχρῆν γὰρ Κανδαύλῃ γενέσθαι κακῶσ̓ ἔλεγε πρὸς τὸν Γύγην τοιάδε. “Γύγη, οὐ γὰρ σε δοκέω πείθεσθαι μοι λέγοντι περὶ τοῦ εἴδεος τῆς γυναικός ʽὦτα γὰρ τυγχάνει ἀνθρώποισι ἐόντα ἀπιστότερα ὀφθαλμῶν̓, ποίεε ὅκως ἐκείνην θεήσεαι γυμνήν.” ὃ δʼ ἀμβώσας εἶπε “δέσποτα, τίνα λέγεις λόγον οὐκ ὑγιέα, κελεύων με δέσποιναν τὴν ἐμὴν θεήσασθαι γυμνήν; ἅμα δὲ κιθῶνι ἐκδυομένῳ συνεκδύεται καὶ τὴν αἰδῶ γυνή. πάλαι δὲ τὰ καλὰ ἀνθρώποισι ἐξεύρηται, ἐκ τῶν μανθάνειν δεῖ· ἐν τοῖσι ἓν τόδε ἐστί, σκοπέειν τινὰ τὰ ἑωυτοῦ. ἐγὼ δὲ πείθομαι ἐκείνην εἶναι πασέων γυναικῶν καλλίστην, καὶ σέο δέομαι μὴ δέεσθαι ἀνόμων.”
1.12. ὡς δὲ ἤρτυσαν τὴν ἐπιβουλήν, νυκτὸς γενομένης ʽοὐ γὰρ ἐμετίετο ὁ Γύγης, οὐδέ οἱ ἦν ἀπαλλαγὴ οὐδεμία, ἀλλʼ ἔδεε ἤ αὐτὸν ἀπολωλέναι ἢ Κανδαύλεἀ εἵπετο ἐς τὸν θάλαμον τῇ γυναικί, καί μιν ἐκείνη, ἐγχειρίδιον δοῦσα, κατακρύπτει ὑπὸ τὴν αὐτὴν θύρην. καὶ μετὰ ταῦτα ἀναπαυομένου Κανδαύλεω ὑπεκδύς τε καὶ ἀποκτείνας αὐτὸν ἔσχε καὶ τὴν γυναῖκα καὶ τὴν βασιληίην Γύγης τοῦ καὶ Ἀρχίλοχος ὁ Πάριος κατὰ τὸν αὐτὸν χρόνον γενόμενος ἐν ἰάμβῳ τριμέτρῳ ἐπεμνήσθη. 1
1.67. κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ. 1.68. τούτων ὦν τῶν ἀνδρῶν Λίχης ἀνεῦρε ἐν Τεγέῃ καὶ συντυχίῃ χρησάμενος καὶ σοφίῃ. ἐούσης γὰρ τοῦτον τὸν χρόνον ἐπιμιξίης πρὸς τοὺς Τεγεήτας, ἐλθὼν ἐς χαλκήιον ἐθηεῖτο σίδηρον ἐξελαυνόμενον, καὶ ἐν θώματι ἦν ὀρέων τὸ ποιεόμενον. μαθὼν, δέ μιν ὁ χαλκεὺς ἀποθωμάζοντα εἶπε παυσάμενος τοῦ ἔργου “ἦ κου ἄν, ὦ ξεῖνε Λάκων εἴ περ εἶδες τό περ ἐγώ, κάρτα ἂν ἐθώμαζες, ὅκου νῦν οὕτω τυγχάνεις θῶμα ποιεύμενος τὴν ἐργασίην τοῦ σιδήρου. ἐγὼ γὰρ ἐν τῇδε θέλων τῇ αὐλῇ φρέαρ ποιήσασθαι, ὀρύσσων ἐπέτυχον σορῷ ἑπταπήχεϊ· ὑπὸ δὲ ἀπιστίης μὴ μὲν γενέσθαι μηδαμὰ μέζονας ἀνθρώπους τῶν νῦν ἄνοιξα αὐτὴν καὶ εἶδον τὸν νεκρὸν μήκεϊ ἴσον ἐόντα τῇ σορῷ· μετρήσας δὲ συνέχωσα ὀπίσω.” ὃ μὲν δή οἱ ἔλεγε τά περ ὀπώπεε, ὁ δὲ ἐννώσας τὰ λεγόμενα συνεβάλλετο τὸν Ὀρέστεα κατὰ τὸ θεοπρόπιον τοῦτον εἶναι, τῇδε συμβαλλόμενος· τοῦ χαλκέος δύο ὁρέων φύσας τοὺς ἀνέμους εὕρισκε ἐόντας, τὸν δὲ ἄκμονα καὶ τὴν σφῦραν τόν τε τύπον καὶ τὸν ἀντίτυπον, τὸν δὲ ἐξελαυνόμενον σίδηρον τὸ πῆμα ἐπὶ πήματι κείμενον, κατὰ τοιόνδε τι εἰκάζων, ὡς ἐπὶ κακῷ ἀνθρώπου σίδηρος ἀνεύρηται. συμβαλόμενος δὲ ταῦτα καὶ ἀπελθὼν ἐς Σπάρτην ἔφραζε Λακεδαιμονίοσσι πᾶν τὸ πρῆγμα. οἳ δὲ ἐκ λόγου πλαστοῦ ἐπενείκαντὲς οἱ αἰτίην ἐδίωξαν. ὁ δὲ ἀπικόμενος ἐς Τεγέην καὶ φράζων τὴν ἑωυτοῦ συμφορὴν πρὸς τὸν χαλκέα ἐμισθοῦτο παρʼ οὐκ ἐκδιδόντος τὴν αὐλήν· χρόνῳ δὲ ὡς ἀνέγνωσε, ἐνοικίσθη, ἀνορύξας δὲ τὸν τάφον καὶ τὰ ὀστέα συλλέξας οἴχετο φέρων ἐς Σπάρτην. καὶ ἀπὸ τούτου τοῦ χρόνου, ὅκως πειρῴατο ἀλλήλων, πολλῷ κατυπέρτεροι τῷ πολέμῳ ἐγίνοντο οἱ Λακεδαιμόνιοι· ἤδη δέ σφι καὶ ἡ πολλὴ τῆς Πελοποννήσου ἦν κατεστραμμένη.

1.82. ἔς τε δὴ ὦν τὰς ἄλλας ἔπεμπε συμμαχίας καὶ δὴ καὶ ἐς Λακεδαίμονα. τοῖσι δὲ καὶ αὐτοῖσι τοῖσι Σπαρτιήτῃσι κατʼ αὐτὸν τοῦτον τὸν χρόνον συνεπεπτώκεε ἔρις ἐοῦσα πρὸς Ἀργείους περὶ χώρου καλεομένου Θυρέης· τὰς γὰρ Θυρέας ταύτας ἐούσας τῆς Ἀργολίδος μοίρης ἀποταμόμενοι ἔσχον οἱ Λακεδαιμόνιοι. ἦν δὲ καὶ ἡ μέχρι Μαλέων ἡ πρὸς ἑσπέρην Ἀργείων, ἥ τε ἐν τῇ ἠπείρῳ χώρῇ καὶ ἡ Κυθηρίη νῆσος καὶ αἱ λοιπαὶ τῶν νήσων. βοηθησάντων δὲ Ἀργείων τῇ σφετέρῃ ἀποταμνομένῃ, ἐνθαῦτα συνέβησαν ἐς λόγους συνελθόντες ὥστε τριηκοσίους ἑκατέρων μαχέσασθαι, ὁκότεροι δʼ ἂν περιγένωνται, τούτων εἶναι τὸν χῶρον· τὸ δὲ πλῆθος τοῦ στρατοῦ ἀπαλλάσσεσθαι ἑκάτερον ἐς τὴν ἑωυτοῦ μηδὲ παραμένειν ἀγωνιζομένων, τῶνδε εἵνεκεν ἵνα μὴ παρεόντων τῶν στρατοπέδων ὁρῶντες οἱ ἕτεροι ἑσσουμένους τοὺς σφετέρους ἀπαμύνοιεν. συνθέμενοι ταῦτα ἀπαλλάσσοντο, λογάδες δὲ ἑκατέρων ὑπολειφθέντες συνέβαλον. μαχομένων δὲ σφέων καὶ γινομένων ἰσοπαλέων ὑπελείποντο ἐξ ἀνδρῶν ἑξακοσίων τρεῖς, Ἀργείων μὲν Ἀλκήνωρ τε καὶ Χρομίος, Λακεδαιμονίων δὲ Ὀθρυάδης· ὑπελείφθησαν δὲ οὗτοι νυκτὸς ἐπελθούσης. οἱ μὲν δὴ δύο τῶν Ἀργείων ὡς νενικηκότες ἔθεον ἐς τὸ Ἄργος, ὁ δὲ τῶν Λακεδαιμονίων Ὀθρυάδης σκυλεύσας τοὺς Ἀργείων νεκροὺς καὶ προσφορήσας τὰ ὅπλα πρὸς τὸ ἑωυτοῦ στρατόπεδον ἐν τῇ τάξι εἶχε ἑωυτόν. ἡμέρῃ δὲ δευτέρῃ παρῆσαν πυνθανόμενοι ἀμφότεροι. τέως μὲν δὴ αὐτοὶ ἑκάτεροι ἔφασαν νικᾶν, λέγοντες οἳ μὲν ὡς ἑωυτῶν πλεῦνες περιγεγόνασι, οἳ δὲ τοὺς μὲν ἀποφαίνοντες πεφευγότας, τὸν δὲ σφέτερον παραμείναντα καὶ σκυλεύσαντα τοὺς ἐκείνων νεκρούς· τέλος δὲ ἐκ τῆς ἔριδος συμπεσόντες ἐμάχοντο, πεσόντων δὲ καὶ ἀμφοτέρων πολλῶν ἐνίκων Λακεδαιμόνιοι. Ἀργεῖοι μέν νυν ἀπὸ τούτου τοῦ χρόνου κατακειράμενοι τὰς κεφαλάς, πρότερον ἐπάναγκες κομῶντες, ἐποιήσαντο νόμον τε καὶ κατάρην μὴ πρότερον θρέψειν κόμην Ἀργείων μηδένα, μηδὲ τὰς γυναῖκάς σφι χρυσοφορήσειν, πρὶν Θυρέας ἀνασώσωνται. Λακεδαιμόνιοι δὲ τὰ ἐναντία τούτων ἔθεντο νόμον· οὐ γὰρ κομῶντες πρὸ τούτου ἀπὸ τούτου κομᾶν. τὸν δὲ ἕνα λέγουσι τὸν περιλειφθέντα τῶν τριηκοσίων Ὀθρυάδην, αἰσχυνόμενον ἀπονοστέειν ἐς Σπάρτην τῶν οἱ συλλοχιτέων διεφθαρμένων, αὐτοῦ μιν ἐν τῇσι Θυρέῃσι καταχρήσασθαι ἑωυτόν.
2.12. τὰ περὶ Αἴγυπτον ὦν καὶ τοῖσι λέγουσι αὐτὰ πείθομαι καὶ αὐτὸς οὕτω κάρτα δοκέω εἶναι, ἰδών τε τὴν Αἴγυπτον προκειμένην τῆς ἐχομένης γῆς κογχύλιά τε φαινόμενα ἐπὶ τοῖσι ὄρεσι καὶ ἅλμην ἐπανθέουσαν, ὥστε καὶ τὰς πυραμίδας δηλέεσθαι, καὶ ψάμμον μοῦνον Αἰγύπτου ὄρος τοῦτο τὸ ὑπὲρ Μέμφιος ἔχον, πρὸς δὲ τῇ χώρῃ οὔτε τῇ Ἀραβίῃ προσούρῳ ἐούσῃ τὴν Αἴγυπτον προσεικέλην οὔτε τῇ Λιβύῃ, οὐ μὲν οὐδὲ τῇ Συρίῃ ʽτῆς γὰρ Ἀραβίης τὰ παρὰ θάλασσαν Σύροι νέμονταἰ, ἀλλὰ μελάγγαιόν τε καὶ καταρρηγνυμένην, ὥστε ἐοῦσαν ἰλύν τε καὶ πρόχυσιν ἐξ Αἰθιοπίης κατενηνειγμένην ὑπὸ τοῦ ποταμοῦ. τὴν δὲ Λιβύην ἴδμεν ἐρυθροτέρην τε γῆν καὶ ὑποψαμμοτέρην, τὴν δὲ Ἀραβίην τε καὶ Συρίην ἀργιλωδεστέρην τε καὶ ὑπόπετρον ἐοῦσαν.
2.41. τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα.

2.123. τοῖσι μέν νυν ὑπʼ Αἰγυπτίων λεγομένοισι χράσθω ὅτεῳ τὰ τοιαῦτα πιθανά ἐστι· ἐμοὶ δὲ παρὰ πάντα τὸν λόγον ὑπόκειται ὅτι τὰ λεγόμενα ὑπʼ ἑκάστων ἀκοῇ γράφω. ἀρχηγετέειν δὲ τῶν κάτω Αἰγύπτιοι λέγουσι Δήμητρα καὶ Διόνυσον. πρῶτοι δὲ καὶ τόνδε τὸν λόγον Αἰγύπτιοι εἰσὶ οἱ εἰπόντες, ὡς ἀνθρώπου ψυχὴ ἀθάνατος ἐστί, τοῦ σώματος δὲ καταφθίνοντος ἐς ἄλλο ζῷον αἰεὶ γινόμενον ἐσδύεται, ἐπεὰν δὲ πάντα περιέλθῃ τὰ χερσαῖα καὶ τὰ θαλάσσια καὶ τὰ πετεινά, αὖτις ἐς ἀνθρώπου σῶμα γινόμενον ἐσδύνει· τὴν περιήλυσιν δὲ αὐτῇ γίνεσθαι ἐν τρισχιλίοισι ἔτεσι. τούτῳ τῷ λόγῳ εἰσὶ οἳ Ἑλλήνων ἐχρήσαντο, οἳ μὲν πρότερον οἳ δὲ ὕστερον, ὡς ἰδίῳ ἑωυτῶν ἐόντι· τῶν ἐγὼ εἰδὼς τὰ οὐνόματα οὐ γράφω.
3.4. συνήνεικε δὲ καὶ ἄλλο τι τοιόνδε πρῆγμα γενέσθαι ἐς τὴν ἐπιστράτευσιν ταύτην. ἦν τῶν ἐπικούρων Ἀμάσιος ἀνὴρ γένος μὲν Ἁλικαρνησσεύς, οὔνομα δέ οἱ Φάνης, καὶ γνώμην ἱκανὸς καὶ τὰ πολεμικὰ ἄλκιμος. οὗτος ὁ Φάνης μεμφόμενός κού τι Ἀμάσι ἐκδιδρήσκει πλοίῳ ἐξ Αἰγύπτου, βουλόμενος Καμβύσῃ ἐλθεῖν ἐς λόγους. οἷα δὲ ἐόντα αὐτὸν ἐν τοῖσι ἐπικούροισι λόγου οὐ σμικροῦ ἐπιστάμενόν τε τὰ περὶ Αἴγυπτον ἀτρεκέστατα, μεταδιώκει ὁ Ἄμασις σπουδὴν ποιεύμενος ἑλεῖν, μεταδιώκει δὲ τῶν εὐνούχων τὸν πιστότατον ἀποστείλας τριήρεϊ κατʼ αὐτόν, ὃς αἱρέει μιν ἐν Λυκίῃ, ἑλὼν δὲ οὐκ ἀνήγαγε ἐς Αἴγυπτον· σοφίῃ γάρ μιν περιῆλθε ὁ Φάνης· καταμεθύσας γὰρ τοὺς φυλάκους ἀπαλλάσσετο ἐς Πέρσας. ὁρμημένῳ δὲ στρατεύεσθαι Καμβύσῃ ἐπʼ Αἴγυπτον καὶ ἀπορέοντι τὴν ἔλασιν, ὅκως τὴν ἄνυδρον διεκπερᾷ, ἐπελθὼν φράζει μὲν καὶ τὰ ἄλλα τὰ Ἀμάσιος πρήγματα, ἐξηγέεται δὲ καὶ τὴν ἔλασιν, ὧδε παραινέων, πέμψαντα παρὰ τὸν Ἀραβίων βασιλέα δέεσθαι τὴν διέξοδόν οἱ ἀσφαλέα παρασχεῖν.
3.16. Καμβύσης δὲ ἐκ Μέμφιος ἀπίκετο ἐς Σάιν πόλιν, βουλόμενος ποιῆσαι τὰ δὴ καὶ ἐποίησε. ἐπείτε γὰρ ἐσῆλθε ἐς τὰ τοῦ Ἀμάσιος οἰκία, αὐτίκα ἐκέλευε ἐκ τῆς ταφῆς τὸν Ἀμάσιος νέκυν ἐκφέρειν ἔξω· ὡς δὲ ταῦτα ἐπιτελέα ἐγένετο, μαστιγοῦν ἐκέλευε καὶ τὰς τρίχας ἀποτίλλειν καὶ κεντοῦν τε καὶ τἆλλα πάντα λυμαίνεσθαι. ἐπείτε δὲ καὶ ταῦτα ἔκαμον ποιεῦντες ʽὁ γὰρ δὴ νεκρὸς ἅτε τεταριχευμένος ἀντεῖχέ τε καὶ οὐδὲν διεχέετὀ, ἐκέλευσέ μιν ὁ Καμβύσης κατακαῦσαι, ἐντελλόμενος οὐκ ὅσια· Πέρσαι γὰρ θεὸν νομίζουσι εἶναι πῦρ. τὸ ὦν κατακαίειν γε τοὺς νεκροὺς οὐδαμῶς ἐν νόμῳ οὐδετέροισι ἐστί, Πέρσῃσι μὲν διʼ ὅ περ εἴρηται, θεῷ οὐ δίκαιον εἶναι λέγοντες νέμειν νεκρὸν ἀνθρώπου· Αἰγυπτίοισι δὲ νενόμισται πῦρ θηρίον εἶναι ἔμψυχον, πάντα δὲ αὐτὸ κατεσθίειν τά περ ἂν λάβῃ, πλησθὲν δὲ αὐτὸ τῆς βορῆς συναποθνήσκειν τῷ κατεσθιομένῳ. οὔκων θηρίοισι νόμος οὐδαμῶς σφι ἐστὶ τὸν νέκυν διδόναι, καὶ διὰ ταῦτα ταριχεύουσι, ἵνα μὴ κείμενος ὑπὸ εὐλέων καταβρωθῇ. οὕτω οὐδετέροισι νομιζόμενα ἐνετέλλετο ποιέειν ὁ Καμβύσης. ὡς μέντοι, Αἰγύπτιοι λέγουσι, οὐκ Ἄμασις ἦν ὁ ταῦτα παθών, ἀλλὰ ἄλλος τις τῶν Αἰγυπτίων ἔχων τὴν αὐτὴν ἡλικίην Ἀμάσι, τῷ λυμαινόμενοι Πέρσαι ἐδόκεον Ἀμάσι λυμαίνεσθαι. λέγουσι γὰρ ὡς πυθόμενος ἐκ μαντηίου ὁ Ἄμασις τὰ περὶ ἑωυτὸν ἀποθανόντα μέλλοντα γίνεσθαι, οὕτω δὴ ἀκεόμενος τὰ ἐπιφερόμενα τὸν μὲν ἄνθρωπον τοῦτον τὸν μαστιγωθέντα ἀποθανόντα ἔθαψε ἐπὶ τῇσι θύρῃσι ἐντὸς τῆς ἑωυτοῦ θήκης, ἑωυτὸν δὲ ἐνετείλατο τῷ παιδὶ ἐν μυχῷ τῆς θήκης ὡς μάλιστα θεῖναι. αἱ μέν νυν ἐκ τοῦ Ἀμάσιος ἐντολαὶ αὗται αἱ ἐς τὴν ταφήν τε καὶ τὸν ἄνθρωπον ἔχουσαι οὔ μοι δοκέουσι ἀρχὴν γενέσθαι, ἄλλως δʼ αὐτὰ Αἰγύπτιοι σεμνοῦν.
3.20. ἐπείτε δὲ τῷ Καμβύσῃ ἐκ τῆς Ἐλεφαντίνης ἀπίκοντο οἱ Ἰχθυοφάγοι, ἔπεμπε αὐτοὺς ἐς τοὺς Αἰθίοπας ἐντειλάμενος τὰ λέγειν χρῆν καὶ δῶρα φέροντας πορφύρεόν τε εἷμα καὶ χρύσεον στρεπτὸν περιαυχένιον καὶ ψέλια καὶ μύρου ἀλάβαστρον καὶ φοινικηίου οἴνου κάδον. οἱ δὲ Αἰθίοπες οὗτοι, ἐς τοὺς ἀπέπεμπε ὁ Καμβύσης, λέγονται εἶναι μέγιστοι καὶ κάλλιστοι ἀνθρώπων πάντων. νόμοισι δὲ καὶ ἄλλοισι χρᾶσθαι αὐτοὺς κεχωρισμένοισι τῶν ἄλλων ἀνθρώπων καὶ δὴ καὶ κατὰ τὴν βασιληίην τοιῷδε· τὸν ἂν τῶν ἀστῶν κρίνωσι μέγιστόν τε εἶναι καὶ κατὰ τὸ μέγαθος ἔχειν τὴν ἰσχύν, τοῦτον ἀξιοῦσι βασιλεύειν.
3.30. Καμβύσης δέ, ὡς λέγουσι Αἰγύπτιοι, αὐτίκα διὰ τοῦτο τὸ ἀδίκημα ἐμάνη, ἐὼν οὐδὲ πρότερον φρενήρης. καὶ πρῶτα μὲν τῶν κακῶν ἐξεργάσατο τὸν ἀδελφεὸν Σμέρδιν ἐόντα πατρὸς καὶ μητρὸς τῆς αὐτῆς, τὸν ἀπέπεμψε ἐς Πέρσας φθόνῳ ἐξ Αἰγύπτου, ὅτι τὸ τόξον μοῦνος Περσέων ὅσον τε ἐπὶ δύο δακτύλους εἴρυσε, τὸ παρὰ τοῦ Αἰθίοπος ἤνεικαν οἱ Ἰχθυοφάγοι, τῶν δὲ ἄλλων Περσέων οὐδεὶς οἷός τε ἐγένετο. ἀποιχομένου ὦν ἐς Πέρσας τοῦ Σμέρδιος ὄψιν εἶδε ὁ Καμβύσης ἐν τῷ ὕπνῳ τοιήνδε· ἔδοξέ οἱ ἄγγελον ἐλθόντα ἐκ Περσέων ἀγγέλλειν ὡς ἐν τῷ θρόνῳ τῷ βασιληίῳ ἱζόμενος Σμέρδις τῇ κεφαλῇ τοῦ οὐρανοῦ ψαύσειε. πρὸς ὦν ταῦτα δείσας περὶ ἑωυτοῦ μή μιν ἀποκτείνας ὁ ἀδελφεὸς ἄρχῃ, πέμπει Πρηξάσπεα ἐς Πέρσας, ὃς ἦν οἱ ἀνὴρ Περσέων πιστότατος, ἀποκτενέοντά μιν. ὁ δὲ ἀναβὰς ἐς Σοῦσα ἀπέκτεινε Σμέρδιν, οἳ μὲν λέγουσι ἐπʼ ἄγρην ἐξαγαγόντα, οἳ δὲ ἐς τὴν Ἐρυθρὴν θάλασσαν προαγαγόντα καταποντῶσαι. 3.31. πρῶτον μὲν δὴ λέγουσι Καμβύσῃ τῶν κακῶν ἄρξαι τοῦτο· δεύτερα δὲ ἐξεργάσατο τὴν ἀδελφεὴν ἑσπομένην οἱ ἐς Αἴγυπτον, τῇ καὶ συνοίκεε καὶ ἦν οἱ ἀπʼ ἀμφοτέρων ἀδελφεή. ἔγημε δὲ αὐτὴν ὧδε· οὐδαμῶς γὰρ ἐώθεσαν πρότερον τῇσι ἀδελφεῇσι συνοικέειν Πέρσαι. ἠράσθη μιῆς τῶν ἀδελφεῶν Καμβύσης, καὶ ἔπειτα βουλόμενος αὐτὴν γῆμαι, ὅτι οὐκ ἐωθότα ἐπενόεε ποιήσειν, εἴρετο καλέσας τοὺς βασιληίους δικαστὰς εἴ τις ἐστὶ κελεύων νόμος τὸν βουλόμενον ἀδελφεῇ συνοικέειν. οἱ δὲ βασιλήιοι δικασταὶ κεκριμένοι ἄνδρες γίνονται Περσέων, ἐς οὗ ἀποθάνωσι ἤ σφι παρευρεθῇ τι ἄδικον, μέχρι τούτου· οὗτοι δὲ τοῖσι πέρσῃσι δίκας δικάζουσι καὶ ἐξηγηταὶ τῶν πατρίων θεσμῶν γίνονται, καὶ πάντα ἐς τούτους ἀνακέεται. εἰρομένου ὦν τοῦ Καμβύσεω, ὑπεκρίνοντο αὐτῷ οὗτοι καὶ δίκαια καὶ ἀσφαλέα, φάμενοι νόμον οὐδένα ἐξευρίσκειν ὃς κελεύει ἀδελφεῇ συνοικέειν ἀδελφεόν, ἄλλον μέντοι ἐξευρηκέναι νόμον, τῷ βασιλεύοντι Περσέων ἐξεῖναι ποιέειν τὸ ἂν βούληται. οὕτω οὔτε τὸν νόμον ἔλυσαν δείσαντες Καμβύσεα, ἵνα τε μὴ αὐτοὶ ἀπόλωνται τὸν νόμον περιστέλλοντες, παρεξεῦρον ἄλλον νόμον σύμμαχον τῷ θέλοντι γαμέειν ἀδελφεάς. τότε μὲν δὴ ὁ Καμβύσης ἔγημε τὴν ἐρωμένην, μετὰ μέντοι οὐ πολλὸν χρόνον ἔσχε ἄλλην ἀδελφεήν. τουτέων δῆτα τὴν νεωτέρην ἐπισπομένην οἱ ἐπʼ Αἴγυπτον κτείνει. 3.32. ἀμφὶ δὲ τῷ θανάτῳ αὐτῆς διξὸς ὥσπερ περὶ Σμέρδιος λέγεται λόγος. Ἕλληνες μὲν λέγουσι Καμβύσεα συμβαλεῖν σκύμνον λέοντος σκύλακι κυνός, θεωρέειν δὲ καὶ τὴν γυναῖκα ταύτην, νικωμένου δὲ τοῦ σκύλακος ἀδελφεὸν αὐτοῦ ἄλλον σκύλακα ἀπορρήξαντα τὸν δεσμὸν παραγενέσθαι οἱ, δύο δὲ γενομένους οὕτω δὴ τοὺς σκύλακας ἐπικρατῆσαι τοῦ σκύμνου. καὶ τὸν μὲν Καμβύσεα ἥδεσθαι θεώμενον, τὴν δὲ παρημένην δακρύειν. Καμβύσεα δὲ μαθόντα τοῦτο ἐπειρέσθαι διʼ ὅ τι δακρύει, τὴν δὲ εἰπεῖν ὡς ἰδοῦσα τὸν σκύλακα τῷ ἀδελφεῷ τιμωρήσαντα δακρύσειε, μνησθεῖσά τε Σμέρδιος καὶ μαθοῦσα ὡς ἐκείνῳ οὐκ εἴη ὁ τιμωρήσων. Ἕλληνες μὲν δὴ διὰ τοῦτο τὸ ἔπος φασὶ αὐτὴν ἀπολέσθαι ὑπὸ Καμβύσεω, Αἰγύπτιοι δὲ ὡς τραπέζῃ παρακατημένων λαβοῦσαν θρίδακα τὴν γυναῖκα περιτῖλαι καὶ ἐπανειρέσθαι τὸν ἄνδρα κότερον περιτετιλμένη ἡ θρίδαξ ἢ δασέα εἴη καλλίων, καὶ τὸν φάναι δασέαν, τὴν δʼ εἰπεῖν “ταύτην μέντοι κοτὲ σὺ τὴν θρίδακα ἐμιμήσαο τὸν Κύρου οἶκον ἀποψιλώσας.” τὸν δὲ θυμωθέντα ἐμπηδῆσαι αὐτῇ ἐχούσῃ ἐν γαστρί, καί μιν ἐκτρώσασαν ἀποθανεῖν.
3.39. Καμβύσεω δὲ ἐπʼ Αἴγυπτον στρατευομένου ἐποιήσαντο καὶ Λακεδαιμόνιοι στρατηίην ἐπὶ Σάμον τε καὶ Πολυκράτεα τὸν Αἰάκεος· ὃς ἔσχε Σάμον ἐπαναστάς, καὶ τὰ μὲν πρῶτα τριχῇ δασάμενος τὴν πόλιν 1 τοῖσι ἀδελφεοῖσι Πανταγνώτῳ καὶ Συλοσῶντι ἔνειμε, μετὰ δὲ τὸν μὲν αὐτῶν ἀποκτείνας τὸν δὲ νεώτερον Συλοσῶντα ἐξελάσας ἔσχε πᾶσαν Σάμον, σχὼν δὲ ξεινίην Ἀμάσι τῷ Αἰγύπτου βασιλέι συνεθήκατο, πέμπων τε δῶρα καὶ δεκόμενος ἄλλα παρʼ ἐκείνου. ἐν χρόνῳ δὲ ὀλίγῳ αὐτίκα τοῦ Πολυκράτεος τὰ πρήγματα ηὔξετο καὶ ἦν βεβωμένα ἀνά τε τὴν Ἰωνίην καὶ τὴν ἄλλην Ἑλλάδα· ὅκου γὰρ ἰθύσειε στρατεύεσθαι, πάντα οἱ ἐχώρεε εὐτυχέως. ἔκτητο δὲ πεντηκοντέρους τε ἑκατὸν καὶ χιλίους τοξότας, ἔφερε δὲ καὶ ἦγε πάντας διακρίνων οὐδένα· τῷ γὰρ φίλῳ ἔφη χαριεῖσθαι μᾶλλον ἀποδιδοὺς τὰ ἔλαβε ἢ ἀρχὴν μηδὲ λαβών. συχνὰς μὲν δὴ τῶν νήσων ἀραιρήκεε, πολλὰ δὲ καὶ τῆς ἠπείρου ἄστεα· ἐν δὲ δὴ καὶ Λεσβίους πανστρατιῇ βοηθέοντας Μιλησίοισι ναυμαχίῃ κρατήσας εἷλε, οἳ τὴν τάφρον περὶ τὸ τεῖχος τὸ ἐν Σάμῳ πᾶσαν δεδεμένοι ὤρυξαν.
3.40. καί κως τὸν Ἄμασιν εὐτυχέων μεγάλως ὁ Πολυκράτης οὐκ ἐλάνθανε, ἀλλά οἱ τοῦτʼ ἦν ἐπιμελές. πολλῷ δὲ ἔτι πλεῦνός οἱ εὐτυχίης γινομένης γράψας ἐς βυβλίον τάδε ἐπέστειλε ἐς Σάμον. “Ἄμασις Πολυκράτεϊ ὧδε λέγει. ἡδὺ μὲν πυνθάνεσθαι ἄνδρα φίλον καὶ ξεῖνον εὖ πρήσσοντα· ἐμοὶ δὲ αἱ σαὶ μεγάλαι εὐτυχίαι οὐκ ἀρέσκουσι, τὸ θεῖον ἐπισταμένῳ ὡς ἔστι φθονερόν· καί κως βούλομαι καὶ αὐτὸς καὶ τῶν ἂν κήδωμαι τὸ μέν τι εὐτυχέειν τῶν πρηγμάτων τὸ δὲ προσπταίειν, καὶ οὕτω διαφέρειν τὸν αἰῶνα ἐναλλὰξ πρήσσων ἢ εὐτυχέειν τὰ πάντα. οὐδένα γάρ κω λόγῳ οἶδα ἀκούσας ὅστις ἐς τέλος οὐ κακῶς ἐτελεύτησε πρόρριζος, εὐτυχέων τὰ πάντα. σύ νυν ἐμοὶ πειθόμενος ποίησον πρὸς τὰς εὐτυχίας τοιάδε· φροντίσας τὸ ἂν εὕρῃς ἐόν τοι πλείστου ἄξιον καὶ ἐπʼ ᾧ σὺ ἀπολομένῳ μάλιστα τὴν ψυχὴν ἀλγήσεις, τοῦτο ἀπόβαλε οὕτω ὅκως μηκέτι ἥξει ἐς ἀνθρώπους· ἤν τε μὴ ἐναλλὰξ ἤδη τὠπὸ τούτου αἱ εὐτυχίαι τοι τῇσι πάθῃσι προσπίπτωσι, τρόπῳ τῷ ἐξ ἐμεῦ ὑποκειμένῳ ἀκέο.”
3.41. ταῦτα ἐπιλεξάμενος ὁ Πολυκράτης καὶ νόῳ λαβὼν ὥς οἱ εὖ ὑπετίθετο Ἄμασις, ἐδίζητο ἐπʼ ᾧ ἂν μάλιστα τὴν ψυχὴν ἀσηθείη ἀπολομένῳ τῶν κειμηλίων, διζήμενος δὲ εὕρισκε τόδε. ἦν οἱ σφρηγὶς τὴν ἐφόρεε χρυσόδετος, σμαράγδου μὲν λίθου ἐοῦσα, ἔργον δὲ ἦν Θεοδώρου τοῦ Τηλεκλέος Σαμίου. ἐπεὶ ὦν ταύτην οἱ ἐδόκεε ἀποβαλεῖν, ἐποίεε τοιάδε· πεντηκόντερον πληρώσας ἀνδρῶν ἐσέβη ἐς αὐτήν, μετὰ δὲ ἀναγαγεῖν ἐκέλευε ἐς τὸ πέλαγος· ὡς δὲ ἀπὸ τῆς νήσου ἑκὰς ἐγένετο, περιελόμενος τὴν σφρηγῖδα πάντων ὁρώντων τῶν συμπλόων ῥίπτει ἐς τὸ πέλαγος. τοῦτο δὲ ποιήσας ἀπέπλεε, ἀπικόμενος δὲ ἐς τὰ οἰκία συμφορῇ ἐχρᾶτο.
3.42. πέμπτῃ δὲ ἢ ἕκτῃ ἡμέρῃ ἀπὸ τούτων τάδε οἱ συνήνεικε γενέσθαι. ἀνὴρ ἁλιεὺς λαβὼν ἰχθὺν μέγαν τε καὶ καλὸν ἠξίου μιν Πολυκράτεϊ δῶρον δοθῆναι· φέρων δὴ ἐπὶ τὰς θύρας Πολυκράτεϊ ἔφη ἐθέλειν ἐλθεῖν ἐς ὄψιν, χωρήσαντος δέ οἱ τούτου ἔλεγε διδοὺς τὸν ἰχθύν “ὦ βασιλεῦ, ἐγὼ τόνδε ἑλὼν οὐκ ἐδικαίωσα φέρειν ἐς ἀγορήν, καίπερ ἐὼν ἀποχειροβίοτος, ἀλλά μοι ἐδόκεε σεῦ τε εἶναι ἄξιος καὶ τῆς σῆς ἀρχῆς· σοὶ δή μιν φέρων δίδωμι.” ὁ δὲ ἡσθεὶς τοῖσι ἔπεσι ἀμείβεται τοῖσιδε. “κάρτα τε εὖ ἐποίησας καὶ χάρις διπλῆ τῶν τε λόγων καὶ τοῦ δώρου, καί σε ἐπὶ δεῖπνον καλέομεν.” ὃ μὲν δὴ ἁλιεὺς μέγα ποιεύμενος ταῦτα ἤιε ἐς τὰ οἰκία, τὸν δὲ ἰχθὺν τάμνοντες οἱ θεράποντες εὑρίσκουσι ἐν τῇ νηδύι αὐτοῦ ἐνεοῦσαν τὴν Πολυκράτεος σφρηγῖδα. ὡς δὲ εἶδόν τε καὶ ἔλαβον τάχιστα, ἔφερον κεχαρηκότες παρὰ τὸν Πολυκράτεα, διδόντες δέ οἱ τὴν σφρηγῖδα ἔλεγον ὅτεῳ τρόπῳ εὑρέθη. τὸν δὲ ὡς ἐσῆλθε θεῖον εἶναι τὸ πρῆγμα, γράφει ἐς βυβλίον πάντα τὰ ποιήσαντά μιν οἷα καταλελάβηκε, γράψας δὲ ἐς Αἴγυπτον ἐπέθηκε.
3.43. ἐπιλεξάμενος δὲ ὁ Ἄμασις τὸ βυβλίον τὸ παρὰ τοῦ Πολυκράτεος ἧκον, ἔμαθε ὅτι ἐκκομίσαι τε ἀδύνατον εἴη ἀνθρώπῳ ἄνθρωπον ἐκ τοῦ μέλλοντος γίνεσθαι πρήγματος, καὶ ὅτι οὐκ εὖ τελευτήσειν μέλλοι Πολυκράτης εὐτυχέων τὰ πάντα, ὃς καὶ τὰ ἀποβάλλει εὑρίσκει. πέμψας δέ οἱ κήρυκα ἐς Σάμον διαλύεσθαι ἔφη τὴν ξεινίην. τοῦδε δὲ εἵνεκεν ταῦτα ἐποίεε, ἵνα μὴ συντυχίης δεινῆς τε καὶ μεγάλης Πολυκράτεα καταλαβούσης αὐτὸς ἀλγήσειε τὴν ψυχὴν ὡς περὶ ξείνου ἀνδρός.
3.65. τότε μὲν τοσαῦτα. ἡμέρῃσι δὲ ὕστερον ὡς εἴκοσι μεταπεμψάμενος Περσέων τῶν παρεόντων τοὺς λογιμωτάτους ἔλεγέ σφι τάδε. “ὦ Πέρσαι, καταλελάβηκέ με, τὸ πάντων μάλιστα ἔκρυπτον πρηγμάτων, τοῦτο ἐς ὑμέας ἐκφῆναι. ἐγὼ γὰρ ἐὼν ἐν Αἰγύπτῳ εἶδον ὄψιν ἐν τῷ ὕπνῳ, τὴν μηδαμὰ ὄφελον ἰδεῖν· ἐδόκεον δέ μοι ἄγγελον ἐλθόντα ἐξ οἴκου ἀγγέλλειν ὡς Σμέρδις ἱζόμενος ἐς τὸν βασιλήιον θρόνον ψαύσειε τῇ κεφαλῇ τοῦ οὐρανοῦ. δείσας δὲ μὴ ἀπαιρεθέω τὴν ἀρχὴν πρὸς τοῦ ἀδελφεοῦ, ἐποίησα ταχύτερα ἢ σοφώτερα· ἐν τῇ γὰρ ἀνθρωπηίῃ φύσι οὐκ ἐνῆν ἄρα τὸ μέλλον γίνεσθαι ἀποτρέπειν. ἐγὼ δὲ ὁ μάταιος Πρηξάσπεα ἀποπέμπω ἐς Σοῦσα ἀποκτενέοντα Σμέρδιν. ἐξεργασθέντος δὲ κακοῦ τοσούτου ἀδεῶς διαιτώμην, οὐδαμὰ ἐπιλεξάμενος μή κοτέ τίς μοι Σμέρδιος ὑπαραιρημένου ἄλλος ἐπανασταίη ἀνθρώπων. παντὸς δὲ τοῦ μέλλοντος ἔσεσθαι ἁμαρτὼν ἀδελφεοκτόνος τε οὐδὲν δέον γέγονα καὶ τῆς βασιληίης οὐδὲν ἧσσον ἐστέρημαι· Σμέρδις γὰρ δὴ ἦν ὁ Μάγος τόν μοι ὁ δαίμων προέφαινε ἐν τῇ ὄψι ἐπαναστήσεσθαι. τὸ μὲν δὴ ἔργον ἐξέργασταί μοι, καὶ Σμέρδιν τὸν Κύρου μηκέτι ὑμῖν ἐόντα λογίζεσθε· οἱ δὲ ὑμῖν Μάγοι κρατέουσι τῶν βασιληίων, τόν τε ἔλιπον ἐπίτροπον τῶν οἰκίων καὶ ὁ ἐκείνου ἀδελφεὸς Σμέρδις. τὸν μέν νυν μάλιστα χρῆν ἐμεῦ αἰσχρὰ πρὸς τῶν Μάγων πεπονθότος τιμωρέειν ἐμοί, οὗτος μὲν ἀνοσίῳ μόρῳ τετελεύτηκε ὑπὸ τῶν ἑωυτοῦ οἰκηιοτάτων· τούτου δὲ μηκέτι ἐόντος, δεύτερα τῶν λοιπῶν ὑμῖν ὦ Πέρσαι γίνεταί μοι ἀναγκαιότατον ἐντέλλεσθαι τὰ θέλω μοι γενέσθαι τελευτῶν τὸν βίον· καὶ δὴ ὑμῖν τάδε ἐπισκήπτω θεοὺς τοὺς βασιληίους ἐπικαλέων καὶ πᾶσι ὑμῖν καὶ μάλιστα Ἀχαιμενιδέων τοῖσι παρεοῦσι, μὴ περιιδεῖν τὴν ἡγεμονίην αὖτις ἐς Μήδους περιελθοῦσαν, ἀλλʼ εἴτε δόλῳ ἔχουσι αὐτὴν κτησάμενοι, δόλῳ ἀπαιρεθῆναι ὑπὸ ὑμέων, εἴτε καὶ σθένεϊ τεῷ κατεργασάμενοι, σθένεϊ κατὰ τὸ καρτερὸν ἀνασώσασθαι. καὶ ταῦτα μὲν ποιεῦσι ὑμῖν γῆ τε καρπὸν ἐκφέροι καὶ γυναῖκές τε καὶ ποῖμναι τίκτοιεν, ἐοῦσι ἐς τὸν ἅπαντα χρόνον ἐλευθέροισι· μὴ δὲ ἀνασωσαμένοισι τὴν ἀρχὴν μηδʼ ἐπιχειρήσασι ἀνασώζειν τὰ ἐναντία τούτοισι ἀρῶμαι ὑμῖν γενέσθαι, καὶ πρὸς ἔτι τούτοισι τὸ τέλος Περσέων ἑκάστῳ ἐπιγενέσθαι οἷον ἐμοὶ ἐπιγέγονε.” ἅμα τε εἴπας ταῦτα ὁ Καμβύσης ἀπέκλαιε πᾶσαν τὴν ἑωυτοῦ πρῆξιν.
3.68. προεῖπε μὲν δὴ ταῦτα αὐτίκα ἐνιστάμενος ἐς τὴν ἀρχήν, ὀγδόῳ δὲ μηνὶ ἐγένετο κατάδηλος τρόπῳ τοιῷδε. Ὀτάνης ἦν Φαρνάσπεω μὲν παῖς, γένεϊ δὲ καὶ χρήμασι ὅμοιος τῷ πρώτῳ Περσέων. οὗτος ὁ Ὀτάνης πρῶτος ὑπώπτευσε τὸν Μάγον ὡς οὐκ εἴη ὁ Κύρου Σμέρδις ἀλλʼ ὅς περ ἦν, τῇδε συμβαλόμενος, ὅτι τε οὐκ ἐξεφοίτα ἐκ τῆς ἀκροπόλιος καὶ ὅτι οὐκ ἐκάλεε ἐς ὄψιν ἑωυτῷ οὐδένα τῶν λογίμων Περσέων· ὑποπτεύσας δέ μιν ἐποίεε τάδε. ἔσχε αὐτοῦ Καμβύσης θυγατέρα, τῇ οὔνομα ἦν Φαιδύμη· τὴν αὐτὴν δὴ ταύτην εἶχε τότε ὁ Μάγος καὶ ταύτῃ τε συνοίκεε καὶ τῇσι ἄλλῃσι πάσῃσι τῇσι τοῦ Καμβύσεω γυναιξί. πέμπων δὴ ὦν ὁ Ὀτάνης παρὰ ταύτην τὴν θυγατέρα ἐπυνθάνετο παρʼ ὅτεῳ ἀνθρώπων κοιμῷτο, εἴτε μετὰ Σμέρδιος τοῦ Κύρου εἴτε μετὰ ἄλλου τευ. ἣ δέ οἱ ἀντέπεμπε φαμένη οὐ γινώσκειν· οὔτε γὰρ τὸν Κύρου Σμέρδιν ἰδέσθαι οὐδαμὰ οὔτε ὅστις εἴη ὁ συνοικέων αὐτῇ εἰδέναι. ἔπεμπε δεύτερα ὁ Ὀτάνης λέγων “εἰ μὴ αὐτὴ Σμέρδιν τὸν Κύρου γινώσκεις, σὺ δὲ παρὰ Ἀτόσσης πύθευ ὅτεῳ τούτῳ συνοικέει αὐτή τε ἐκείνη καὶ σύ· πάντως γὰρ δή κου τόν γε ἑωυτῆς ἀδελφεὸν γινώσκει.” ἀντιπέμπει πρὸς ταῦτα ἡ θυγάτηρ “οὔτε Ἀτόσσῃ δύναμαι ἐς λόγους ἐλθεῖν οὔτε ἄλλην οὐδεμίαν ἰδέσθαι τῶν συγκατημενέων γυναικῶν. ἐπείτε γὰρ τάχιστα οὗτος ὥνθρωπος, ὅστις κοτὲ ἐστί, παρέλαβε τὴν βασιληίην, διέσπειρε ἡμέας ἄλλην ἄλλῃ τάξας.”
5.92. Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92. Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92. Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92. ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92. ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92. οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92. τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92. ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
6.21. παθοῦσι δὲ ταῦτα Μιλησίοισι πρὸς Περσέων οὐκ ἀπέδοσαν τὴν ὁμοίην Συβαρῖται, οἳ Λᾶόν τε καὶ Σκίδρον οἴκεον τῆς πόλιος ἀπεστερημένοι. Συβάριος γὰρ ἁλούσης ὑπὸ Κροτωνιητέων Μιλήσιοι πάντες ἡβηδὸν ἀπεκείραντο τὰς κεφαλὰς καὶ πένθος μέγα προσεθήκαντο· πόλιες γὰρ αὗται μάλιστα δὴ τῶν ἡμεῖς ἴδμεν ἀλλήλῃσι ἐξεινώθησαν· οὐδὲν ὁμοίως καὶ Ἀθηναῖοι. Ἀθηναῖοι μὲν γὰρ δῆλον ἐποίησαν ὑπεραχθεσθέντες τῇ Μιλήτου ἁλώσι τῇ τε ἄλλῃ πολλαχῇ, καὶ δὴ καὶ ποιήσαντι Φρυνίχῳ δρᾶμα Μιλήτου ἅλωσιν καὶ διδάξαντι ἐς δάκρυά τε ἔπεσε τὸ θέητρον, καὶ ἐζημίωσάν μιν ὡς ἀναμνήσαντα οἰκήια κακὰ χιλίῃσι δραχμῇσι, καὶ ἐπέταξαν μηδένα χρᾶσθαι τούτῳ τῷ δράματι.
6.89. μετὰ ταῦτα καταλαμβάνει μὲν κατὰ τὰ συνεθήκατο Ἀθηναίοισι ὁ Νικόδρομος τὴν παλαιὴν καλεομένην πόλιν, Ἀθηναῖοι δὲ οὐ παραγίνονται ἐς δέον· οὐ γὰρ ἔτυχον ἐοῦσαι νέες σφι ἀξιόμαχοι τῇσι Αἰγινητέων συμβαλεῖν. ἐν ᾧ ὦν Κορινθίων ἐδέοντο χρῆσαι σφίσι νέας, ἐν τούτῳ διεφθάρη τὰ πρήγματα. οἱ δὲ Κορίνθιοι, ἦσαν γάρ σφι τοῦτον τὸν χρόνον φίλοι ἐς τὰ μάλιστα, Ἀθηναίοισι διδοῦσι δεομένοισι εἴκοσι νέας, διδοῦσι δὲ πενταδράχμους ἀποδόμενοι· δωρεὴν γὰρ ἐν τῷ νόμῳ οὐκ ἐξῆν δοῦναι. ταύτας τε δὴ λαβόντες οἱ Ἀθηναῖοι καὶ τὰς σφετέρας, πληρώσαντες ἑβδομήκοντα νέας τὰς ἁπάσας, ἔπλεον ἐπὶ τὴν Αἴγιναν καὶ ὑστέρησαν ἡμέρῃ μιῇ τῆς συγκειμένης.
6.91. ταῦτα μὲν δὴ ὕστερον ἐγίνετο. Αἰγινητέων δὲ οἱ παχέες ἐπαναστάντος τοῦ δήμου σφι ἅμα Νικοδρόμῳ ἐπεκράτησαν, καὶ ἔπειτα σφέας χειρωσάμενοι ἐξῆγον ἀπολέοντες. ἀπὸ τούτου δὲ καὶ ἄγος σφι ἐγένετο, τὸ ἐκθύσασθαι οὐκ οἶοί τε ἐγένοντο ἐπιμηχανώμενοι, ἀλλʼ ἔφθησαν ἐκπεσόντες πρότερον ἐκ τῆς νήσου ἤ σφι ἵλεον γενέσθαι τὴν θεόν. ἑπτακοσίους γὰρ δὴ τοῦ δήμου ζωγρήσαντες ἐξῆγον ὡς ἀπολέοντες, εἷς δέ τις τούτων ἐκφυγὼν τὰ δεσμὰ καταφεύγει πρὸς πρόθυρα Δήμητρος θεσμοφόρου, ἐπιλαμβανόμενος δὲ τῶν ἐπισπαστήρων εἴχετο· οἳ δὲ ἐπείτε μιν ἀποσπάσαι οὐκ οἷοί τε ἀπέλκοντες ἐγίνοντο, ἀποκόψαντες αὐτοῦ τὰς χεῖρας ἦγον οὕτω, αἱ χεῖρες δὲ ἐκεῖναι ἐμπεφυκυῖαι ἦσαν τοῖσι ἐπισπαστῆρσι.
7.17. τοσαῦτα εἴπας Ἀρτάβανος, ἐλπίζων Ξέρξην ἀποδέξειν λέγοντα οὐδέν, ἐποίεε τὸ κελευόμενον. ἐνδὺς δὲ τὴν Ξέρξεω ἐσθῆτα καὶ ἱζόμενος ἐς τὸν βασιλήιον θρόνον ὡς μετὰ ταῦτα κοῖτον ἐποιέετο, ἦλθέ οἱ κατυπνωμένῳ τὠυτὸ ὄνειρον τὸ καὶ παρὰ Ξέρξην ἐφοίτα, ὑπερστὰν δὲ τοῦ Ἀρταβάνου εἶπε· “ἆρα σὺ δὴ κεῖνος εἶς ὁ ἀποσπεύδων Ξέρξην στρατεύεσθαι ἐπὶ τὴν Ἑλλάδα ὡς δὴ κηδόμενος αὐτοῦ ; ἀλλʼ οὔτε ἐς τὸ μετέπειτα οὔτε ἐς τὸ παραυτίκα νῦν καταπροΐξεαι ἀποτρέπων τὸ χρεὸν γενέσθαι. Ξέρξην δὲ τὰ δεῖ ἀνηκουστέοντα παθεῖν, αὐτῷ ἐκείνῳ δεδήλωται.” 7.18. ταῦτά τε ἐδόκεε Ἀρτάβανος τὸ ὄνειρον ἀπειλέειν καὶ θερμοῖσι σιδηρίοισι ἐκκαίειν αὐτοῦ μέλλειν τοὺς ὀφθαλμούς. καὶ ὃς ἀμβώσας μέγα ἀναθρώσκει, καὶ παριζόμενος Ξέρξῃ, ὡς τὴν ὄψιν οἱ τοῦ ἐνυπνίου διεξῆλθε ἀπηγεόμενος, δεύτερά οἱ λέγει τάδε. “ἐγὼ μέν, ὦ βασιλεῦ, οἶα ἄνθρωπος ἰδὼν ἤδη πολλά τε καὶ μεγάλα πεσόντα πρήγματα ὑπὸ ἡσσόνων, οὐκ ἔων σε τὰ πάντα τῇ ἡλικίῃ εἴκειν, ἐπιστάμενος ὡς κακὸν εἴη τὸ πολλῶν ἐπιθυμέειν, μεμνημένος μὲν τὸν ἐπὶ Μασσαγέτας Κύρου στόλον ὡς ἔπρηξε, μεμνημένος δὲ καὶ τὸν ἐπʼ Αἰθίοπας τὸν Καμβύσεω, συστρατευόμενος δὲ καὶ Δαρείῳ ἐπὶ Σκύθας. ἐπιστάμενος ταῦτα γνώμην εἶχον ἀτρεμίζοντά σε μακαριστὸν εἶναι πρὸς πάντων ἀνθρώπων. ἐπεὶ δὲ δαιμονίη τις γίνεται ὁρμή, καὶ Ἕλληνας, ὡς οἶκε, καταλαμβάνει τις φθορὴ θεήλατος, ἐγὼ μὲν καὶ αὐτὸς τρέπομαι καὶ τὴν γνώμην μετατίθεμαι, σὺ δὲ σήμηνον μὲν Πέρσῃσι τὰ ἐκ τοῦ θεοῦ πεμπόμενα, χρᾶσθαι δὲ κέλευε τοῖσι ἐκ σέο πρώτοισι προειρημένοισι ἐς τὴν παρασκευήν, ποίεε δὲ οὕτω ὅκως τοῦ θεοῦ παραδιδόντος τῶν σῶν ἐνδεήσει μηδέν.” τούτων δὲ λεχθέντων, ἐνθαῦτα ἐπαερθέντες τῇ ὄψι, ὡς ἡμέρη ἐγένετο τάχιστα, Ξέρξης τε ὑπερετίθετο ταῦτα Πέρσῃσι, καὶ Ἀρτάβανος, ὃς πρότερον ἀποσπεύδων μοῦνος ἐφαίνετο, τότε ἐπισπεύδων φανερὸς ἦν.
7.136. ταῦτα μὲν Ὑδάρνεα ἀμείψαντο. ἐνθεῦτεν δὲ ὡς ἀνέβησαν ἐς Σοῦσα καὶ βασιλέι ἐς ὄψιν ἦλθον, πρῶτα μὲν τῶν δορυφόρων κελευόντων καὶ ἀνάγκην σφι προσφερόντων προσκυνέειν βασιλέα προσπίπτοντας, οὐκ ἔφασαν ὠθεόμενοι ὑπʼ αὐτῶν ἐπὶ κεφαλὴν ποιήσειν ταῦτα οὐδαμά· οὔτε γὰρ σφίσι ἐν νόμῳ εἶναι ἄνθρωπον προσκυνέειν οὔτε κατὰ ταῦτα ἥκειν. ὡς δὲ ἀπεμαχέσαντο τοῦτο, δεύτερά σφι λέγουσι τάδε καὶ λόγου τοιοῦδε ἐχόμενα “ὦ βασιλεῦ Μήδων, ἔπεμψαν ἡμέας Λακεδαιμόνιοι ἀντὶ τῶν ἐν Σπάρτῃ ἀπολομένων κηρύκων ποινὴν ἐκείνων τίσοντας,” λέγουσι δὲ αὐτοῖσι ταῦτα Ξέρξης ὑπὸ μεγαλοφροσύνης οὐκ ἔφη ὅμοιος ἔσεσθαι Λακεδαιμονίοισι· κείνους μὲν γὰρ συγχέαι τὰ πάντων ἀνθρώπων νόμιμα ἀποκτείναντας κήρυκας, αὐτὸς δὲ τὰ ἐκείνοισι ἐπιπλήσσει ταῦτα οὐ ποιήσειν, οὐδὲ ἀνταποκτείνας ἐκείνους ἀπολύσειν Λακεδαιμονίους τῆς αἰτίης.
7.139. ἐνθαῦτα ἀναγκαίῃ ἐξέργομαι γνώμην ἀποδέξασθαι ἐπίφθονον μὲν πρὸς τῶν πλεόνων ἀνθρώπων, ὅμως δὲ τῇ γέ μοι φαίνεται εἶναι ἀληθὲς οὐκ ἐπισχήσω. εἰ Ἀθηναῖοι καταρρωδήσαντες τὸν ἐπιόντα κίνδυνον ἐξέλιπον τὴν σφετέρην, ἢ καὶ μὴ ἐκλιπόντες ἀλλὰ μείναντες ἔδοσαν σφέας αὐτοὺς Ξέρξῃ, κατὰ τὴν θάλασσαν οὐδαμοὶ ἂν ἐπειρῶντο ἀντιούμενοι βασιλέι. εἰ τοίνυν κατὰ τὴν θάλασσαν μηδεὶς ἠντιοῦτο Ξέρξῃ, κατά γε ἂν τὴν ἤπειρον τοιάδε ἐγίνετο· εἰ καὶ πολλοὶ τειχέων κιθῶνες ἦσαν ἐληλαμένοι διὰ τοῦ Ἰσθμοῦ Πελοποννησίοισι, προδοθέντες ἂν Λακεδαιμόνιοι ὑπὸ τῶν συμμάχων οὐκ ἑκόντων ἀλλʼ ὑπʼ ἀναγκαίης, κατὰ πόλις ἁλισκομένων ὑπὸ τοῦ ναυτικοῦ στρατοῦ τοῦ βαρβάρου, ἐμουνώθησαν, μουνωθέντες δὲ ἂν καὶ ἀποδεξάμενοι ἔργα μεγάλα ἀπέθανον γενναίως. ἢ ταῦτα ἂν ἔπαθον, ἢ πρὸ τοῦ ὁρῶντες ἂν καὶ τοὺς ἄλλους Ἕλληνας μηδίζοντας ὁμολογίῃ ἂν ἐχρήσαντο πρὸς Ξέρξην. καὶ οὕτω ἂν ἐπʼ ἀμφότερα ἡ Ἑλλὰς ἐγίνετο ὑπὸ Πέρσῃσι. τὴν γὰρ ὠφελίην τὴν τῶν τειχέων τῶν διὰ τοῦ Ἰσθμοῦ ἐληλαμένων οὐ δύναμαι πυθέσθαι ἥτις ἂν ἦν, βασιλέος ἐπικρατέοντος τῆς θαλάσσης. νῦν δὲ Ἀθηναίους ἄν τις λέγων σωτῆρας γενέσθαι τῆς Ἑλλάδος οὐκ ἂν ἁμαρτάνοι τὸ ἀληθές. οὗτοι γὰρ ἐπὶ ὁκότερα τῶν πρηγμάτων ἐτράποντο, ταῦτα ῥέψειν ἔμελλε· ἑλόμενοι δὲ τὴν Ἑλλάδα περιεῖναι ἐλευθέρην, τοῦτο τὸ Ἑλληνικὸν πᾶν τὸ λοιπόν, ὅσον μὴ ἐμήδισε, αὐτοὶ οὗτοι ἦσαν οἱ ἐπεγείραντες καὶ βασιλέα μετά γε θεοὺς ἀνωσάμενοι. οὐδὲ σφέας χρηστήρια φοβερὰ ἐλθόντα ἐκ Δελφῶν καὶ ἐς δεῖμα βαλόντα ἔπεισε ἐκλιπεῖν τὴν Ἑλλάδα, ἀλλὰ καταμείναντες ἀνέσχοντο τὸν ἐπιόντα ἐπὶ τὴν χώρην δέξασθαι.
7.152. εἰ μέν νυν Ξέρξης τε ἀπέπεμψε ταῦτα λέγοντα κήρυκα ἐς Ἄργος καὶ Ἀργείων ἄγγελοι ἀναβάντες ἐς Σοῦσα ἐπειρώτων Ἀρτοξέρξεα περὶ φιλίης, οὐκ ἔχω ἀτρεκέως εἰπεῖν, οὐδέ τινα γνώμην περὶ αὐτῶν ἀποφαίνομαι ἄλλην γε ἢ τήν περ αὐτοὶ Ἀργεῖοι λέγουσι· ἐπίσταμαι δὲ τοσοῦτο ὅτι εἰ πάντες ἄνθρωποι τὰ οἰκήια κακὰ ἐς μέσον συνενείκαιεν ἀλλάξασθαι βουλόμενοι τοῖσι πλησίοισι, ἐγκύψαντες ἂν ἐς τὰ τῶν πέλας κακὰ ἀσπασίως ἕκαστοι αὐτῶν ἀποφεροίατο ὀπίσω τὰ ἐσενεικαίατο. οὕτω δὲ οὐδʼ Ἀργείοισι αἴσχιστα πεποίηται. ἐγὼ δὲ ὀφείλω λέγειν τὰ λεγόμενα, πείθεσθαί γε μὲν οὐ παντάπασι ὀφείλω, καί μοι τοῦτο τὸ ἔπος ἐχέτω ἐς πάντα λόγον· ἐπεὶ καὶ ταῦτα λέγεται, ὡς ἄρα Ἀργεῖοι ἦσαν οἱ ἐπικαλεσάμενοι τὸν Πέρσην ἐπὶ τὴν Ἑλλάδα, ἐπειδή σφι πρὸς τοὺς Λακεδαιμονίους κακῶς ἡ αἰχμὴ ἑστήκεε, πᾶν δὴ βουλόμενοι σφίσι εἶναι πρὸ τῆς παρεούσης λύπης.
8.47. οὗτοι μὲν ἅπαντες ἐντὸς οἰκημένοι Θεσπρωτῶν καὶ Ἀχέροντος ποταμοῦ ἐστρατεύοντο· Θεσπρωτοὶ γὰρ εἰσὶ ὁμουρέοντες Ἀμπρακιώτῃσι καὶ Λευκαδίοισι, οἳ ἐξ ἐσχατέων χωρέων ἐστρατεύοντο. τῶν δὲ ἐκτὸς τούτων οἰκημένων Κροτωνιῆται μοῦνοι ἦσαν οἳ ἐβοήθησαν τῇ Ἑλλάδι κινδυνευούσῃ μιῇ νηί, τῆς ἦρχε ἀνὴρ τρὶς πυθιονίκης Φάυλλος· Κροτωνιῆται δὲ γένος εἰσὶ Ἀχαιοί.
8.74. οἳ μὲν δὴ ἐν τῷ Ἰσθμῷ τοιούτῳ πόνῳ συνέστασαν, ἅτε περὶ τοῦ παντὸς ἤδη δρόμου θέοντες καὶ τῇσι νηυσὶ οὐκ ἐλπίζοντες ἐλλάμψεσθαι· οἳ δὲ ἐν Σαλαμῖνι ὅμως ταῦτα πυνθανόμενοι ἀρρώδεον, οὐκ οὕτω περὶ σφίσι αὐτοῖσι δειμαίνοντες ὡς περὶ τῇ Πελοποννήσῳ. τέως μὲν δὴ αὐτῶν ἀνὴρ ἀνδρὶ παραστὰς σιγῇ λόγον ἐποιέετο, θῶμα ποιεύμενοι τὴν Εὐρυβιάδεω ἀβουλίην· τέλος δὲ ἐξερράγη ἐς τὸ μέσον. σύλλογός τε δὴ ἐγίνετο καὶ πολλὰ ἐλέγετο τῶν αὐτῶν, οἳ μὲν ὡς ἐς τὴν Πελοπόννησον χρεὸν εἴη ἀποπλέειν καὶ περὶ ἐκείνης κινδυνεύειν μηδὲ πρὸ χώρης δοριαλώτου μένοντας μάχεσθαι, Ἀθηναῖοι δὲ καὶ Αἰγινῆται καὶ Μεγαρέες αὐτοῦ μένοντας ἀμύνεσθαι. 8.75. ἐνθαῦτα Θεμιστοκλέης ὡς ἑσσοῦτο τῇ γνώμῃ ὑπὸ τῶν Πελοποννησίων, λαθὼν ἐξέρχεται ἐκ τοῦ συνεδρίου, ἐξελθὼν δὲ πέμπει ἐς τὸ στρατόπεδον τὸ Μήδων ἄνδρα πλοίῳ ἐντειλάμενος τὰ λέγειν χρεόν, τῷ οὔνομα μὲν ἦν Σίκιννος, οἰκέτης δὲ καὶ παιδαγωγὸς ἦν τῶν Θεμιστοκλέος παίδων· τὸν δὴ ὕστερον τούτων τῶν πρηγμάτων Θεμιστοκλέης Θεσπιέα τε ἐποίησε, ὡς ἐπεδέκοντο οἱ Θεσπιέες πολιήτας, καὶ χρήμασι ὄλβιον. ὃς τότε πλοίῳ ἀπικόμενος ἔλεγε πρὸς τοὺς στρατηγοὺς τῶν βαρβάρων τάδε. “ἔπεμψέ με στρατηγὸς ὁ Ἀθηναίων λάθρῃ τῶν ἄλλων Ἑλλήνων ʽτυγχάνει γὰρ φρονέων τὰ βασιλέος καὶ βουλόμενος μᾶλλον τὰ ὑμέτερα κατύπερθε γίνεσθαι ἢ τὰ τῶν Ἑλλήνων πρήγματἀ φράσοντα ὅτι οἱ Ἕλληνες δρησμὸν βουλεύονται καταρρωδηκότες, καὶ νῦν παρέχει κάλλιστον ὑμέας ἔργων ἁπάντων ἐξεργάσασθαι, ἢν μὴ περιίδητε διαδράντας αὐτούς. οὔτε γὰρ ἀλλήλοισι ὁμοφρονέουσι οὔτε ἀντιστήσονται ὑμῖν, πρὸς ἑωυτούς τε σφέας ὄψεσθε ναυμαχέοντας τοὺς τὰ ὑμέτερα φρονέοντας καὶ τοὺς μή.”
8.122. πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος.
9.92. ταῦτά τε ἅμα ἠγόρευε καὶ τὸ ἔργον προσῆγε. αὐτίκα γὰρ οἱ Σάμιοι πίστιν τε καὶ ὅρκια ἐποιεῦντο συμμαχίης πέρι πρὸς τοὺς Ἕλληνας. ταῦτα δὲ ποιήσαντες οἳ μὲν ἀπέπλεον· μετὰ σφέων γὰρ ἐκέλευε πλέειν τὸν Ἡγησίστρατον, οἰωνὸν τὸ οὔνομα ποιεύμενος. 9.93. οἱ δὲ Ἕλληνες ἐπισχόντες ταύτην τὴν ἡμέρην τῇ ὑστεραίῃ ἐκαλλιερέοντο, μαντευομένου σφι Δηιφόνου τοῦ Εὐηνίου ἀνδρὸς Ἀπολλωνιήτεω, Ἀπολλωνίης δὲ τῆς ἐν τῷ Ἰονίῳ κόλπῳ. τούτου τὸν πατέρα Εὐήνιον κατέλαβε πρῆγμα τοιόνδε. ἔστι ἐν τῇ Ἀπολλωνίῃ ταύτῃ ἱρὰ ἡλίου πρόβατα, τὰ τὰς μὲν ἡμέρας βόσκεται παρὰ Χῶνα ποταμόν, ὃς ἐκ Λάκμονος ὄρεος ῥέει διὰ τῆς Ἀπολλωνίης χώρης ἐς θάλασσαν παρʼ Ὤρικον λιμένα, τὰς δὲ νύκτας ἀραιρημένοι ἄνδρες οἱ πλούτῳ τε καὶ γένεϊ δοκιμώτατοι τῶν ἀστῶν, οὗτοι φυλάσσουσι ἐνιαυτὸν ἕκαστος· περὶ πολλοῦ γὰρ δὴ ποιεῦνται Ἀπολλωνιῆται τὰ πρόβατα ταῦτα ἐκ θεοπροπίου τινός· ἐν δὲ ἄντρῳ αὐλίζονται ἀπὸ τῆς πόλιος ἑκάς. ἔνθα δὴ τότε ὁ Εὐήνιος οὗτος ἀραιρημένος ἐφύλασσε. καὶ κοτὲ αὐτοῦ κατακοιμήσαντος φυλακὴν παρελθόντες λύκοι ἐς τὸ ἄντρον διέφθειραν τῶν προβάτων ὡς ἑξήκοντα. ὁ δὲ ὡς ἐπήισε, εἶχε σιγῇ καὶ ἔφραζε οὐδενί, ἐν νόῳ ἔχων ἀντικαταστήσειν ἄλλα πριάμενος. καὶ οὐ γὰρ ἔλαθε τοὺς Ἀπολλωνιήτας ταῦτα γενόμενα, ἀλλʼ ὡς ἐπύθοντο, ὑπαγαγόντες μιν ὑπὸ δικαστήριον κατέκριναν, ὡς τὴν φυλακὴν κατακοιμήσαντα, τῆς ὄψιος στερηθῆναι. ἐπείτε δὲ τὸν Εὐήνιον ἐξετύφλωσαν, αὐτίκα μετὰ ταῦτα οὔτε πρόβατά σφι ἔτικτε οὔτε γῆ ἔφερε ὁμοίως καρπόν. πρόφαντα δέ σφι ἔν τε Δωδώνῃ καὶ ἐν Δελφοῖσι ἐγίνετο, ἐπείτε ἐπειρώτων τοὺς προφήτας τὸ αἴτιον τοῦ παρεόντος κακοῦ, οἳ δὲ αὐτοῖσι ἔφραζον ὅτι ἀδίκως τὸν φύλακον τῶν ἱρῶν προβάτων Εὐήνιον τῆς ὄψιος ἐστέρησαν· αὐτοὶ γὰρ ἐπορμῆσαι τοὺς λύκους, οὐ πρότερόν τε παύσεσθαι τιμωρέοντες ἐκείνῳ πρὶν ἢ δίκας δῶσι τῶν ἐποίησαν ταύτας τὰς ἂν αὐτὸς ἕληται καὶ δικαιοῖ· τούτων δὲ τελεομένων αὐτοὶ δώσειν Εὐηνίῳ δόσιν τοιαύτην τὴν πολλούς μιν μακαριεῖν ἀνθρώπων ἔχοντα. 9.94. τὰ μὲν χρηστήρια ταῦτά σφι ἐχρήσθη, οἱ δὲ Ἀπολλωνιῆται ἀπόρρητα ποιησάμενοι προέθεσαν τῶν ἀστῶν ἀνδράσι διαπρῆξαι. οἳ δέ σφι διέπρηξαν ὧδε· κατημένου Εὐηνίου ἐν θώκῳ ἐλθόντες οἱ παρίζοντο καὶ λόγους ἄλλους ἐποιεῦντο, ἐς ὃ κατέβαινον συλλυπεύμενοι τῷ πάθεϊ· ταύτῃ δὲ ὑπάγοντες εἰρώτων τίνα δίκην ἂν ἕλοιτο, εἰ ἐθέλοιεν Ἀπολλωνιῆται δίκας ὑποστῆναι δώσειν τῶν ἐποίησαν. ὁ δὲ οὐκ ἀκηκοὼς τὸ θεοπρόπιον εἵλετο εἴπας εἴ τις οἱ δοίη ἀγρούς, τῶν ἀστῶν ὀνομάσας τοῖσι ἠπίστατο εἶναι καλλίστους δύο κλήρους τῶν ἐν τῇ Ἀπολλωνίῃ, καὶ οἴκησιν πρὸς τούτοισι τὴν ᾔδεε καλλίστην ἐοῦσαν τῶν ἐν πόλι· τούτων δὲ ἔφη ἐπήβολος γενόμενος τοῦ λοιποῦ ἀμήνιτος εἶναι, καὶ δίκην οἱ ταύτην ἀποχρᾶν γενομένην. καὶ ὃ μὲν ταῦτα ἔλεγε, οἳ δὲ πάρεδροι εἶπαν ὑπολαβόντες “Εὐήνιε, ταύτην δίκην Ἀπολλωνιῆται τῆς ἐκτυφλώσιος ἐκτίνουσί τοι κατὰ θεοπρόπια τὰ γενόμενα.” ὃ μὲν δὴ πρὸς ταῦτα δεινὰ ἐποίεε, τὸ ἐνθεῦτεν πυθόμενος τὸν πάντα λόγον, ὡς ἐξαπατηθείς· οἳ δὲ πριάμενοι παρὰ τῶν ἐκτημένων διδοῦσί οἱ τὰ εἵλετο. καὶ μετὰ ταῦτα αὐτίκα ἔμφυτον μαντικὴν εἶχε, ὥστε καὶ ὀνομαστὸς γενέσθαι. 9.95. τούτου δὴ ὁ Δηίφονος ἐὼν παῖς τοῦ Εὐηνίου ἀγόντων Κορινθίων ἐμαντεύετο τῇ στρατιῇ. ἤδη δὲ καὶ τόδε ἤκουσα, ὡς ὁ Δηίφονος ἐπιβατεύων τοῦ Εὐηνίου οὐνόματος ἐξελάμβανε ἐπὶ τὴν Ἑλλάδα ἔργα, οὐκ ἐὼν Εὐηνίου παῖς.''. None
1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.' "
1.8. This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. ,After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. ,“Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman's clothes come off, she dispenses with her modesty, too. ,Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one's own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” " "
1.12. When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; ,and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king's wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. " '
1.67. In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,
1.82. So he sent to the Lacedaemonians as well as to the rest of the allies. Now at this very time the Spartans themselves were feuding with the Argives over the country called Thyrea; ,for this was a part of the Argive territory which the Lacedaemonians had cut off and occupied. (All the land towards the west, as far as Malea, belonged then to the Argives, and not only the mainland, but the island of Cythera and the other islands.) ,The Argives came out to save their territory from being cut off, then after debate the two armies agreed that three hundred of each side should fight, and whichever party won would possess the land. The rest of each army was to go away to its own country and not be present at the battle, since, if the armies remained on the field, the men of either party might render assistance to their comrades if they saw them losing. ,Having agreed, the armies drew off, and picked men of each side remained and fought. Neither could gain advantage in the battle; at last, only three out of the six hundred were left, Alcenor and Chromios of the Argives, Othryades of the Lacedaemonians: these three were left alive at nightfall. ,Then the two Argives, believing themselves victors, ran to Argos ; but Othryades the Lacedaemonian, after stripping the Argive dead and taking the arms to his camp, waited at his position. On the second day both armies came to learn the issue. ,For a while both claimed the victory, the Argives arguing that more of their men had survived, the Lacedaemonians showing that the Argives had fled, while their man had stood his ground and stripped the enemy dead. ,At last from arguing they fell to fighting; many of both sides fell, but the Lacedaemonians gained the victory. The Argives, who before had worn their hair long by fixed custom, shaved their heads ever after and made a law, with a curse added to it, that no Argive grow his hair, and no Argive woman wear gold, until they recovered Thyreae; ,and the Lacedaemonians made a contrary law, that they wear their hair long ever after; for until now they had not worn it so. Othryades, the lone survivor of the three hundred, was ashamed, it is said, to return to Sparta after all the men of his company had been killed, and killed himself on the spot at Thyreae.
2.12. As for Egypt, then, I credit those who say it, and myself very much believe it to be the case; for I have seen that Egypt projects into the sea beyond the neighboring land, and shells are exposed to view on the mountains, and things are coated with salt, so that even the pyramids show it, and the only sandy mountain in Egypt is that which is above Memphis ; ,besides, Egypt is like neither the neighboring land of Arabia nor Libya, not even like Syria (for Syrians inhabit the seaboard of Arabia ); it is a land of black and crumbling earth, as if it were alluvial deposit carried down the river from Aethiopia; ,but we know that the soil of Libya is redder and somewhat sandy, and Arabia and Syria are lands of clay and stones. ' "
2.41. All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " '

2.123. These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world. ,The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. ,There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. ' "
3.4. It so happened, too, that something else occurred contributing to this campaign. There was among Amasis' mercenaries a man who was a Halicarnassian by birth, a clever man and a good soldier, whose name was Phanes. ,This Phanes had some grudge against Amasis, and fled from Egypt aboard ship, hoping to talk to Cambyses. Since he was a man much admired among the mercenaries and had an exact knowledge of all Egyptian matters, Amasis was anxious to catch him, and sent a trireme with his most trusted eunuch to pursue him. This eunuch caught him in Lycia but never brought him back to Egypt, for Phanes was too clever for him. ,He made his guards drunk and so escaped to Persia . There he found Cambyses prepared to set out against Egypt, but in doubt as to his march, how he should cross the waterless desert; so Phanes showed him what was Amasis' condition and how he should march; as to this, he advised Cambyses to send and ask the king of the Arabians for a safe passage. " '
3.16. From Memphis Cambyses went to the city Sais, anxious to do exactly what he did do. Entering the house of Amasis, he had the body of Amasis carried outside from its place of burial; and when this had been done, he gave orders to scourge it and pull out the hair and pierce it with goads, and to desecrate it in every way. ,When they were weary of doing this (for the body, being embalmed, remained whole and did not fall to pieces), Cambyses gave orders to burn it, a sacrilegious command; for the Persians hold fire to be a god; ,therefore neither nation thinks it right to burn the dead, the Persians for the reason given, as they say it is wrong to give the dead body of a man to a god; while the Egyptians believe fire to be a living beast that devours all that it catches, and when sated with its meal dies together with that on which it feeds. ,Now it is by no means their custom to give the dead to beasts; and this is why they embalm the corpse, that it may not lie and feed worms. Thus what Cambyses commanded was contrary to the custom of both peoples. ,The Egyptians say, however, that it was not Amasis to whom this was done, but another Egyptian of the same age as Amasis, whom the Persians abused thinking that they were abusing Amasis. ,For their story is that Amasis learned from an oracle what was to be done to him after his death, and so to escape this fate buried this dead man, the one that was scourged, near the door inside his own vault, and ordered his son that he himself should be laid in the farthest corner of the vault. ,I think that these commands of Amasis, regarding the burial-place and the man, were never given at all, and that the Egyptians believe in them in vain. ' "
3.20. When the Fish-eaters arrived from Elephantine at Cambyses' summons, he sent them to Ethiopia, with orders what to say, and bearing as gifts a red cloak and a twisted gold necklace and bracelets and an alabaster box of incense and an earthenware jar of palm wine. These Ethiopians, to whom Cambyses sent them, are said to be the tallest and most handsome of all men. ,Their way of choosing kings is different from that of all others, as (it is said) are all their laws; they consider that man worthy to be their king whom they judge to be tallest and to have strength proportional to his stature. " '
3.30. But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. ,Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. ,Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him. ' "3.31. This, they say, was the first of Cambyses' evil acts; next, he destroyed his full sister, who had come with him to Egypt, and whom he had taken to wife. ,He married her in this way (for before this, it had by no means been customary for Persians to marry their sisters): Cambyses was infatuated with one of his sisters and when he wanted to marry her, because his intention was contrary to usage, he summoned the royal judges and inquired whether there were any law enjoining one, that so desired, to marry his sister. ,These royal judges are men chosen out from the Persians to function until they die or are detected in some injustice; it is they who decide suits in Persia and interpret the laws of the land; all matters are referred to them. ,These then replied to Cambyses with an answer which was both just and prudent, namely, that they could find no law enjoining a brother to marry his sister; but that they had found a law permitting the King of Persia to do whatever he liked. ,Thus, although they feared Cambyses they did not break the law, and, to save themselves from death for keeping it, they found another law abetting one who wished to marry sisters. ,So Cambyses married the object of his desire; yet not long afterwards he took another sister as well. It was the younger of these who had come with him to Egypt, and whom he now killed. " "3.32. There are two tales of her death, as there are of the death of Smerdis. The Greeks say that Cambyses had set a lion cub to fight a puppy, and that this woman was watching too; and that as the puppy was losing, its brother broke its leash and came to help, and the two dogs together got the better of the cub. ,Cambyses, they say, was pleased with the sight, but the woman wept as she sat by. Cambyses perceiving it asked why she wept, and she said that when she saw the puppy help its brother she had wept, recalling Smerdis and knowing that there would be no avenger for him. ,For saying this, according to the Greek story, she was killed by Cambyses. But the Egyptian tale is that as the two sat at table the woman took a lettuce and plucked off the leaves, then asked her husband whether he preferred the look of it with or without leaves. “With the leaves,” he said; whereupon she answered: ,“Yet you have stripped Cyrus' house as bare as this lettuce.” Angered at this, they say, he sprang upon her, who was great with child, and she miscarried and died of the hurt he gave her. " "
3.39. While Cambyses was attacking Egypt, the Lacedaemonians too were making war upon Samos and upon Aeaces' son Polycrates, who had revolted and won Samos . ,And first, dividing the city into three parts, he gave a share in the government to his brothers Pantagnotus and Syloson; but presently he put one of them to death, banished the younger, Syloson, and so made himself lord of all Samos ; then he made a treaty with Amasis king of Egypt, sending to him and receiving from him gifts. ,Very soon after this, Polycrates grew to such power that he was famous in Ionia and all other Greek lands; for all his military affairs succeeded. He had a hundred fifty-oared ships, and a thousand archers. ,And he pillaged every place, indiscriminately; for he said that he would get more thanks if he gave a friend back what he had taken than if he never took it at all. He had taken many of the islands, and many of the mainland cities. Among others, he conquered the Lesbians; they had brought all their force to aid the Milesians, and Polycrates defeated them in a sea-fight; it was they who, being his captives, dug all the trench around the acropolis of Samos . " "
3.40. Now Amasis was somehow aware of Polycrates' great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos : “Amasis addresses Polycrates as follows. ,It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. ,For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: ,consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” " "
3.41. Reading this, and perceiving that Amasis' advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos ; ,being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. " "
3.42. But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: ,“O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” ,Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates' seal-ring. ,As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. " "
3.43. When Amasis had read Polycrates' letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. ,So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. " "
3.65. At this time he said no more. But about twenty days later, he sent for the most prominent of the Persians that were about him, and thus addressed them: “Persians, I have to make known to you something which I kept most strictly concealed. ,When I was in Egypt I had a dream, which I wish I had not had; it seemed to me that a messenger came from home to tell me that Smerdis sitting on the royal throne touched heaven with his head. ,Then I feared that my brother would take away my sovereignty from me, and I acted with more haste than wisdom; for it is not in the power of human nature to run away from what is to be; but I, blind as I was, sent Prexaspes to Susa to kill Smerdis. When that great wrong was done I lived without fear, for I never thought that when Smerdis was removed another man might rise against me. ,But I mistook altogether what was to be; I have killed my brother when there was no need, and I have lost my kingdom none the less; for it was the Magus Smerdis that the divinity forewarned in the dream would revolt. ,Now he has been done for by me, and I would have you believe that Smerdis Cyrus' son no longer lives; the Magi rule the kingdom, the one that I left caretaker of my house, and his brother Smerdis. So then, the man is dead of an unholy destiny at the hands of his relations who ought to have been my avenger for the disgrace I have suffered from the Magi; ,and as he is no longer alive, necessity constrains me to charge you, men of Persia, in his place, with the last desire of my life. In the name of the gods of my royal house I charge all of you, but chiefly those Achaemenids that are here, not to let the sovereignty fall again into Median hands; if they have it after getting it by trickery, take it back through trickery of your own; if they have got it away by force, then by force all the stronger get it back. ,And if you do this, may your land bring forth fruit, and your women and your flocks and herds be blessed with offspring, remaining free for all time; but if you do not get the kingdom back or attempt to get it back, then I pray things turn out the opposite for you, and on top of this, that every Persian meet an end such as mine.” With that Cambyses wept bitterly for all that had happened to him. " "
3.68. Such was his proclamation at the beginning of his reign; but in the eighth month he was exposed in the following manner. There was one Otanes, son of Pharnaspes, as well-born and rich a man as any Persian. ,This Otanes was the first to guess that the Magus was not Cyrus' son Smerdis and who, in fact, he was; the reason was, that he never left the acropolis nor summoned any notable Persian into his presence. And having formed this suspicion Otanes did as follows: ,Cambyses had taken his daughter, whose name was Phaedyme; this same girl the Magus had now and he lived with her and with all Cambyses' other wives. Otanes sent to this daughter, asking at what man's side she lay, with Smerdis, Cyrus' son, or with some other? ,She sent back a message that she did not know; for (she said) she had never seen Cyrus' son Smerdis, nor did she know who her bedfellow was. Then Otanes sent a second message, to this effect: “If you do not know Cyrus' son Smerdis yourself, then find out from Atossa who it is that she and you are living with; for surely she knows her own brother.” ,To this his daughter replied: “I cannot communicate with Atossa, nor can I see any other of the women of the household; for no sooner had this man, whoever he is, made himself king, than he sent us to live apart, each in her own appointed place.” " '
5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: 6.21. Now when the Milesians suffered all this at the hands of the Persians, the Sybarites (who had lost their city and dwelt in Laus and Scidrus) did not give them equal return for what they had done. When Sybaris was taken by the Crotoniates, all the people of Miletus, young and old, shaved their heads and made great public lamentation; no cities which we know were ever so closely joined in friendship as these. ,The Athenians acted very differently. The Athenians made clear their deep grief for the taking of Miletus in many ways, but especially in this: when Phrynichus wrote a play entitled “The Fall of Miletus” and produced it, the whole theater fell to weeping; they fined Phrynichus a thousand drachmas for bringing to mind a calamity that affected them so personally, and forbade the performance of that play forever. ' "
6.89. Later Nicodromus, according to his agreement with the Athenians, took possession of the Old City, as it was called; but the Athenians were not there at the right time, for they did not have ships worthy to fight the Aeginetans. While they were asking the Corinthians to lend them ships, the affair was ruined. The Corinthians at that time were their close friends, so they consented to the Athenians' plea and gave them twenty ships, at a price of five drachmas apiece; by their law they could not make a free gift of them. Taking these ships and their own, the Athenians manned seventy in all and sailed for Aegina, but they came a day later than the time agreed. " '
6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. ' "
7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” " "7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged." "
7.136. This was their answer to Hydarnes. From there they came to Susa, into the king's presence, and when the guards commanded and would have compelled them to fall down and bow to the king, they said they would never do that. This they would refuse even if they were thrust down headlong, for it was not their custom, said they, to bow to mortal men, nor was that the purpose of their coming. Having averted that, they next said, ,“The Lacedaemonians have sent us, O king of the Medes, in requital for the slaying of your heralds at Sparta, to make atonement for their death,” and more to that effect. To this Xerxes, with great magimity, replied that he would not imitate the Lacedaemonians. “You,” said he, “made havoc of all human law by slaying heralds, but I will not do that for which I censure you, nor by putting you in turn to death will I set the Lacedaemonians free from this guilt.” " '
7.139. Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country.
7.152. Now, whether it is true that Xerxes sent a herald with such a message to Argos, and that the Argive envoys came up to Susa and questioned Artoxerxes about their friendship, I cannot say with exactness, nor do I now declare that I consider anything true except what the Argives themselves say. ,This, however, I know full well, namely if all men should carry their own private troubles to market for barter with their neighbors, there would not be a single one who, when he had looked into the troubles of other men, would not be glad to carry home again what he had brought. ,The conduct of the Argives was accordingly not utterly shameful. As for myself, although it is my business to set down that which is told me, to believe it is none at all of my business. This I ask the reader to hold true for the whole of my history, for there is another tale current, according to which it would seem that it was the Argives who invited the Persian into Hellas, because the war with the Lacedaemonians was going badly, and they would prefer anything to their present distresses.
8.47. All these people who live this side of Thesprotia and the Acheron river took part in the war. The Thesprotians border on the Ampraciots and Leucadians, who were the ones who came from the most distant countries to take part in the war. The only ones living beyond these to help Hellas in its danger were the Crotonians, with one ship. Its captain was Phayllus, three times victor in the Pythian games. The Crotonians are Achaeans by birth. ' "
8.74. Those at the Isthmus were involved in so great a labor, since all they had was at stake and they did not expect the ships to win distinction. Those at Salamis heard of their labors but still were full of dread, fearing not for themselves but for the Peloponnese. ,For a time each man talked quietly to his neighbor, wondering at Eurybiades' folly, but finally it came out into the open. They held an assembly and talked at length on the same matters as before: some said they must sail away to the Peloponnese and risk battle for that country, not stay and fight for a captured land; but the Athenians and Aeginetans and Megarians said they must stay and defend themselves. " "8.75. When the Peloponnesians were outvoting him, Themistocles secretly left the assembly, and sent a man by boat to the Median fleet after ordering him what to say. His name was Sicinnus, and he was Themistocles' servant and his sons' attendant. Later Themistocles enrolled him as a Thespian, when the Thespians were adopting citizens, and made him wealthy with money. ,He now came by boat and said to the generals of the barbarians, “The Athenian general has sent me without the knowledge of the other Hellenes. He is on the king's side and prefers that your affairs prevail, not the Hellenes'. I am to tell you that the Hellenes are terrified and plan flight, and you can now perform the finest deed of all if you do not allow them to escape. ,They do not all have the same intent, and they will no longer oppose you. Instead you will see them fighting against themselves, those who are on your side against those who are not.” After indicating this to them he departed." "
8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. " "
9.92. He said this and added deed to word. For straightway the Samians bound themselves by pledge and oath to alliance with the Greeks. ,This done, the rest sailed away, but Leutychides bade Hegesistratus to sail with the Greeks because of the good omen of his name. The Greeks waited through that day, and on the next they sought and received favorable augury; their diviner was Deiphonus son of Evenius, a man of that Apollonia which is in the Ionian gulf. This man's father Evenius had once fared as I will now relate. " '9.93. There is at Apollonia a certain flock sacred to the Sun, which in the daytime is pastured beside the river Chon, which flows from the mountain called Lacmon through the lands of Apollonia and empties into the sea by the harbor of Oricum. By night, those townsmen who are most notable for wealth or lineage are chosen to watch it, each man serving for a year, for the people of Apollonia set great store by this flock, being so taught by a certain oracle. It is kept in a cave far distant from the town. ,Now at the time of which I speak, Evenius was the chosen watchman. But one night he fell asleep, and wolves, coming past his guard into the cave, killed about sixty of the flock. When Evenius was aware of it, he held his peace and told no man, intending to restore what was lost by buying others. ,This matter was not, however, hidden from the people of Apollonia, and when it came to their knowledge they brought him to judgment and condemned him to lose his eyesight for sleeping at his watch. So they blinded Evenius, but from the day of their so doing their flocks bore no offspring, nor did their land yield fruit as before. ,Furthermore, a declaration was given to them at Dodona and Delphi, when they inquired of the prophets what might be the cause of their present ill: the gods told them by their prophets that they had done unjustly in blinding Evenius, the guardian of the sacred flock, “for we ourselves” (they said) “sent those wolves, and we will not cease from avenging him until you make him such restitution for what you did as he himself chooses and approves; when that is fully done, we ourselves will give Evenius such a gift as will make many men consider him happy.” 9.94. This was the oracle given to the people of Apollonia. They kept it secret and charged certain of their townsmen to carry the business through; they acted as I will now show. Coming and sitting down by Evenius at the place where he sat, they spoke of other matters, till at last they fell to commiserating his misfortune. Guiding the conversation in this way, they asked him what compensation he would choose, if the people of Apollonia should promise to requite him for what they had done. ,He, knowing nothing of the oracle, said he would choose for a gift the lands of certain named townsmen whom he thought to have the two fairest estates in Apollonia, and a house besides which he knew to be the fairest in the town; let him (he said) have possession of these, and he would lay aside his anger, and be satisfied with that by way of restitution. ,So he said this, and those who were sitting beside him said in reply: “Evenius, the people of Apollonia hereby make you that restitution for the loss of your sight, obeying the oracle given to them.” At that he was very angry, for he learned through this the whole story and saw that they had cheated him. They did, however, buy from the possessors and give him what he had chosen, and from that day he had a natural gift of divination, through which he won fame. ' "9.95. Deiphonus, the son of this Evenius, had been brought by the Corinthians, and was the army's prophet. But I have heard it said before now, that Deiphonus was not the son of Evenius, but made a wrongful use of that name and worked for wages up and down Hellas. "'. None
26. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus

 Found in books: Bryan (2018) 99; Wardy and Warren (2018) 99

118a. ὁ δ’ οὐκ ἔφη. ΦΑΙΔ. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας: καὶ ἐπανιὼν οὕτως ἡμῖν ἐπεδείκνυτο ὅτι ψύχοιτό τε καὶ πήγνυτο. καὶ αὐτὸς ἥπτετο καὶ εἶπεν ὅτι, ἐπειδὰν πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. unit="para"/ἤδη οὖν σχεδόν τι αὐτοῦ ἦν τὰ περὶ τὸ ἦτρον ψυχόμενα, καὶ ἐκκαλυψάμενος — ἐνεκεκάλυπτο γάρ — εἶπεν — ὃ δὴ τελευταῖον ἐφθέγξατο — ὦ Κρίτων, ἔφη, τῷ Ἀσκληπιῷ ὀφείλομεν ἀλεκτρυόνα: ἀλλὰ ἀπόδοτε καὶ μὴ ἀμελήσητε. ἀλλὰ ταῦτα, ἔφη, ἔσται, ὁ Κρίτων : ἀλλ᾽ ὅρα εἴ τι ἄλλο λέγεις. ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι ἀπεκρίνατο, ἀλλ’ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε καὶ ὁ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα ἔστησεν: ἰδὼν δὲ ὁ Κρίτων συνέλαβε τὸ στόμα καὶ τοὺς ὀφθαλμούς. ἥδε ἡ τελευτή, ὦ Ἐχέκρατες, τοῦ ἑταίρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε ὧν ἐπειράθημεν ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ δικαιοτάτου.''. None
118a. his thighs; and passing upwards in this way he showed us that he was growing cold and rigid. And again he touched him and said that when it reached his heart, he would be gone. The chill had now reached the region about the groin, and uncovering his face, which had been covered, he said—and these were his last words— Crito, we owe a cock to Aesculapius. Pay it and do not neglect it. That, said Crito, shall be done; but see if you have anything else to say. To this question he made no reply, but after a little while he moved; the attendant uncovered him; his eyes were fixed. And Crito when he saw it, closed his mouth and eyes.Such was the end, Echecrates, of our friend, who was, as we may say, of all those of his time whom we have known, the best and wisest and most righteous man.''. None
27. Sophocles, Ajax, 1-133, 167-171, 712-713, 866-867 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and Ajax (Sophocles) • Aeschylus, and machines • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, and the Alexandra • Aeschylus, and the chorus • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Suppliant Women • Aeschylus, influence of on Josephus • Persians, The (Aeschylus) • Thracian Women, The (Aeschylus), the chorus in • Weighing of Souls, The (Aeschylus), and machines

 Found in books: Csapo (2022) 206; Feldman (2006) 417; Jouanna (2018) 194, 231, 239, 303, 473; Liapis and Petrides (2019) 75, 80, 99; Naiden (2013) 170; Petrovic and Petrovic (2016) 175

1. Always, son of Laertes , have I observed you on the prowl to snatch some means of attack against your enemies. So now at the tent of Ajax by the ships where he has his post at the camp’s outer edge, I watch you'2. Always, son of Laertes , have I observed you on the prowl to snatch some means of attack against your enemies. So now at the tent of Ajax by the ships where he has his post at the camp’s outer edge, I watch you 5. for a long time as you hunt and scan his newly pressed tracks, in order to see whether he is inside or away. Your course leads you well to your goal, like that of a keen-scenting Laconian hound. For the man has just now gone in,
10. with sweat dripping from his head and from his hands that have killed with the sword. There is no further need for you to peer inside these doors. Rather tell me what your goal is that you have shown such eagerness for, so that you may learn from her who holds the knowledge. Odysseu
14. Voice of Athena, dearest to me of the gods,
15. how clearly, though you are unseen, do I hear your call and snatch its meaning in my mind, just as I would the bronze tongue of the Tyrrhenian trumpet! And now you have discerned correctly that I am circling my path on the track of a man who hates me, Ajax the shield-bearer. 20. It is he and no other that I have been tracking so long. For tonight he has done us a deed beyond comprehension—if he is indeed the doer. We know nothing for certain, but drift in doubt. And so I of my of accord took up the burden of this search. 25. For we recently found all the cattle, our plunder, dead—yes, slaughtered by human hand—and with them the guardians of the flocks. Now, all men lay responsibility for this crime to him. And further, a scout who had seen him 30. bounding alone over the plain with a newly-wet sword reported to me and declared what he saw. Then immediately I rush upon his track, and sometimes I follow his signs, but sometimes I am bewildered, and cannot read whose they are. Your arrival is timely, for truly in all matters, both those of the past 35. and those of the future, it is your hand that steers me. Athena 36. I know it, Odysseus, and some time ago I came on the path as a lookout friendly to your hunt. Odysseu 38. And so, dear mistress, do I toil to good effect? Athena 39. Know that that man is the doer of these deeds. Odysseu 40. Then to what end did he thrust his hand so senselessly? Athena 4
1. He was mad with anger over the arms of Achilles. Odysseu 42. Why, then, his onslaught upon the flocks? Athena 43. It was in your blood, he thought, that he was staining his hand. Odysseu 44. Then was this a plot aimed against the Greeks? Athena 45. Yes, and he would have accomplished it, too, had I not been attentive. Odysseu 46. And what reckless boldness was in his mind that he dared this? Athena 47. Under night’s cover he set out against you, by stealth and alone. Odysseu 48. And did he get near us? Did he reach his goal? Athena 49. He was already at the double doors of the two generals. Odysseu 50. How, then, did he restrain his hand when it was eager for murder? Athena 5
1. It was I who prevented him, by casting over his eyes oppressive notions of his fatal joy, and I who turned his fury aside on the flocks of sheep and the confused droves guarded by herdsmen, the spoil which you had not yet divided. 55. Then he fell upon them and kept cutting out a slaughter of many horned beasts as he split their spines in a circle around him. At one time he thought that he was killing the two Atreidae, holding them in his very hand; at another time it was this commander, and at another that one which he attacked. And I, while the man ran about in diseased frenzy, 60. I kept urging him on, kept hurling him into the snares of doom. Soon, when he rested from this toil, he bound together the living oxen along with with all the sheep and brought them home, as though his quarry were men, not well-horned cattle. And now he abuses them, bound together, in the house. But to you also will I show this madness openly, so that when you have seen it you may proclaim it to all the Argives. Be of good courage and stand your ground, and do not regard the man as a cause of disaster for you. I will turn away the beams of his eye 70. and keep them from landing on your face. To Ajax. 7
1. You there, you who bind back your captive’s arms, I am calling you, come here! I am calling Ajax! Come out in front of the house! Odysseu 74. What are you doing, Athena? Do not call him out. Athena 75. Hold your peace! Do not earn a reputation for cowardice! Odysseu 76. No, by the gods, let it content you that he stay inside. Athena 77. What is the danger? Was he not a man before? Odysseu 78. Yes, a man hostile to me in the past, and especially now. Athena 79. And is not the sweetest mockery the mockery of enemies? Odysseu 80. I am content that he stay within his tent. Athena 8
1. Do you fear to see a madman right before your eyes? Odysseu 82. I would not shrink from him in fear, if he were sane. Athena 83. But he will not see you now, even though you stand nearby. Odysseu 84. How could that be, if he still sees with the same eyes? Athena 85. I shall darken them, though their sight is keen. Odysseu 86. It is true: all is possible when a god contrives. Athena 87. Stand silent, then, and stay where you are. Odysseu 88. I must stay. But I would prefer to be far from here! Athena 89. You there, Ajax, once again I call you! Why do you show so little regard for your ally? Enter Ajax, holding a blood-stained whip in his hand. Ajax 9
1. Welcome, Athena! Welcome, daughter sprung from Zeus! How well have you stood by me! I will crown you with trophies of pure gold in gratitude for this quarry! Athena 94. A fine pledge. But tell me this—have you dyed your sword well in the Greek army? Ajax 96. I can make that boast. I do not deny it. Athena 97. And have you launched your armed hand against the Atreidae? Ajax 98. Yes, so that never again will they dishonor Ajax. Athena 99. The men are dead, as I interpret your words. Ajax
100. Dead they are. Now let them rob me of my arms! Athena
1. I see. And the son of Laertes , how does his fortune with respect to you? Has he escaped you? Ajax
103. That blasted fox! You ask me where he is? Athena
104. Yes, I do. I mean Odysseus, your adversary. Ajax
105. My most pleasing prisoner, mistress, he sits inside. I do not wish him to die just yet. Athena
107. Until you do what? Or win what greater advantage? Ajax
108. Until he be bound to a pillar beneath my roof— Athena
109. What evil, then, will you inflict on the poor man? Ajax
10. —and have his back crimsoned by the lash, before he dies. Athena
1. Do not abuse the poor man so cruelly! Ajax
12. In all else, Athena, I bid you take your pleasure, but he will pay this penalty and no other. Athena
14. Well, then, since it delights you to do so, put your arm to use; spare no portion of your plan. Ajax
16. I go to my work. And I give you this commission: be always for me the close-standing ally that you have been for me today! Exit Ajax. Athena
18. Do you see, Odysseus, how great is the strength of the gods? Whom could you have found more prudent than this man,
120. or better able to do what the situation demanded? Odysseu
1. I know of no one, but in his misery I pity him all the same, even though he hates me, because he is yoked beneath a ruinous delusion—I think of my own lot no less than his.
125. For I see that all we who live are nothing more than phantoms or fleeting shadow. Athena
127. Therefore since you witness his fate, see that you yourself never utter an arrogant word against the gods, nor assume any swelling pride, if in the scales of fate you are weightier
130. than another in strength of hand or in depth of ample wealth. For a day can press down all human things, and a day can raise them up. But the gods embrace men of sense and abhor the evil. Exit Odysseus and Athena. Enter the Chorus of Salaminian Sailors, followers of Ajax. Choru

167. we lack the power to repel these charges without you, O King. For when they have escaped your eye, they chatter like flocking birds. But, terrified by a mighty vulture,
170. perhaps, if you should appear, they would quickly cower without voice in silence. Choru 7
12. our swift, sea-speeding ships, since Ajax forgets his pain anew, and has instead fully performed all prescribed sacrifices to the gods with worship and strict observance. The strong years make all things fade.
866. Toil follows toil yielding toil! Where, where have I not trudged? And still no place can say that I have shared its secret. '. None
28. Sophocles, Antigone, 1, 60, 152-154, 159-160, 173-174, 288-289, 332-333, 450, 453-457, 843, 980-988, 999, 1001, 1005-1022 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, • Aeschylus, Edonians • Aeschylus, and actors • Aeschylus, dramas by\n, Choephoroe • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Oresteia • Aeschylus, dramas by\n, Persians • Aeschylus, dramas by\n, Prometheus Vinctus • Aeschylus, dramas by\n, Suppliant Women • Aeschylus, on divination • Aeschylus, on impiety • Oresteia (Aeschylus), as a trilogy • Persians, The (Aeschylus), on impiety • Phineus (Aeschylus) • Prometheus Bound (Aeschylus), on divination • Seven against Thebes (Aeschylus), and Antigone (Sophocles) • actors, and Aeschylus

 Found in books: Csapo (2022) 165, 201, 206; Del Lucchese (2019) 51; Fowler (2014) 14; Gagné (2020) 269; Joho (2022) 302; Jouanna (2018) 131, 396, 397, 422, 482, 609, 699; Kirichenko (2022) 102; Naiden (2013) 170; Petrovic and Petrovic (2016) 175; Seaford (2018) 335

1. Ismene, my sister, true child of my own mother, do you know any evil out of all the evils bequeathed by Oedipus that Zeus will not fulfil for the two of us in our lifetime? There is nothing—no pain, no ruin,'
60. we transgress against an autocrat’s decree or his powers. No, we must remember, first, that ours is a woman’s nature, and accordingly not suited to battles against men; and next, that we are ruled by the more powerful, so that we must obey in these things and in things even more stinging.

152. let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing!

159. But look, the king of the land is coming here, Creon, the son of Menoeceus, our new ruler in accordance with the new circumstances fated by the gods. What policy is he setting in motion,
60. that he has proposed this special conference of elders, and summoned it by a general mandate?

173. Since, then, these latter have fallen in one day by a twofold doom—each striking, each struck, both with the stain of a brother’s murder—I now possess all the power and the throne according to my kinship with the dead.
288. that they sought to hide him, when he had come to burn their columned shrines, their sacred treasures and their land, and scatter its laws to the winds? Or do you see the gods honoring the wicked? It cannot be. No! From the very first
332. Wonders are many, and none is more wonderful than man.
450. Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten 455. and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these.
843. why do you not wait to abuse me until after I have gone, and not to my face, O my city, and you, her wealthy citizens? Ah, spring of Dirce, and you holy ground of Thebes whose chariots are many,
980. and their birth from their mother stripped of her marriage. But she traced her descent from the ancient line of the Erechtheids, and in far-distant caves she was raised amidst her father’s gusts. She was the child of Boreas, 985. running swift as horses over the steep hills, a daughter of gods. Yet she, too, was assailed by the long-lived Fates, my child. 988. Princes of Thebes , we have come on a shared journey, two scouting the way by the eyes of one.
999. You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury
1. where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.

1005. Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered;
10. the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others.
15. And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands,
1020. or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err. '. None
29. Sophocles, Electra, 35-37, 65-66, 69-70, 107, 148, 480, 484-486, 644-645, 655-659, 1246-1250, 1383, 1424-1425, 1493-1498 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, and Electra • Aeschylus, and actors • Aeschylus, and dreams • Aeschylus, and singing • Aeschylus, and the Erinyes • Aeschylus, and the dochmiac • Aeschylus, and tragic irony • Aeschylus, different from Sophocles • Aeschylus, infanticide myths • Aeschylus, on Oedipus • Libation Bearers, The (Aeschylus), Clytemnestra’s dream in • Libation Bearers, The (Aeschylus), and Electra • Libation Bearers, The (Aeschylus), and Orestes • Libation Bearers, The (Aeschylus), and frightening dreams • Libation Bearers, The (Aeschylus), and singing • Libation Bearers, The (Aeschylus), and the Erinyes • Libation Bearers, The (Aeschylus), and tragic irony • Oedipus (Aeschylus) • Oresteia (Aeschylus), and Delphi • Persians, The (Aeschylus), and singing • actors, and Aeschylus

 Found in books: Budelmann (1999) 153, 264; Castagnoli and Ceccarelli (2019) 36; Del Lucchese (2019) 43; Jouanna (2018) 143, 251, 271, 351, 384, 385, 388, 390, 494, 501, 673, 699, 752; Naiden (2013) 141, 170; Petrovic and Petrovic (2016) 176; Rutter and Sparkes (2012) 128; Seaford (2018) 214, 216

35. Phoebus gave me the commandment which you will now hear: that alone, and by stealth, without the aid of arms or large numbers, I should carry off my right hand’s just slaughters. Accordingly, since I received this divine declaration, you must go into that house there
65. And so for myself I trust that as a result of this rumor I, too, shall live, shining down like a star upon my enemies. But you, O my fatherland and native gods of my soil, receive me with good fortune in this journey, and you also, house of my ancestors, 70. ince I come by divine mandate to cleanse you as justice demands. Do not dismiss me from this land in dishonor, but grant that I may rule over my possessions and restore my house! I have said enough. Go now, old one, and take care to watch over your task.
107. while I look on the stars’ glistening flashes or on this light of day. No, like the nightingale, slayer of her offspring, I will wail without ceasing, and cry aloud to all here at the doors of my father.'
148. Foolish is the child who forgets a parent’s piteous death. No, closer to my heart is the mourner who eternally wails, Itys, Itys, that bird mad with grief, the messenger of Zeus.
480. ince I heard just now of this sweet-blowing dream. Never does the lord of the Hellenes, your producer forget, 485. nor does the axe of long ago forget, striking with bronze on its jaws, which in most shameless disgrace annihilated him. Choru
644. to the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night 645. in ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.

655. O Lycean Apollo, hear these prayers with favor, and grant them to us all just as we ask! As for all my other prayers, though I am silent, I judge that you, a god, must know them, since it is appropriate that Zeus’s children see all. Enter the Paedagogus from the left. Paedagogu
1246. oh, no! ah, me! You have reminded me of my sorrow, one which by its nature cannot be veiled, 1250. cannot be done away with, cannot be forgotten! Oreste
1383. I pray to you, I supplicate you, I implore you, be our ready champion in these designs, and show what rewards the gods bestow on humans in return for their impiety! Exit Electra, into the house. Choru
1424. And now they are here! The red hand drips with sacrifice to Ares, and I cannot blame the deed. Electra 1425. if Apollo’s oracle spoke well. Electra
1493. Why take me into the house? If this deed is just, what need is there of darkness? Why is your hand not quick to strike? Oreste 1495. Do not give orders, but go to where you struck down my father, so that in that very place you may die. Aegisthu 1497. Is this dwelling doomed to see all the sufferings of us descendants of Pelops, both now and in time to come? Oreste '. None
30. Sophocles, Oedipus At Colonus, 1524-1525, 1533-1534 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and Sophocles

 Found in books: Castagnoli and Ceccarelli (2019) 109; Jouanna (2018) 98

1524. Immediately, with no hand to guide me, I will lead to the place where I must die. But as to that place, never reveal it to another man, neither where it is hidden, nor in what region it lies, so that it may be an eternal defence for you, better than many shields, better than the spear of neighbors which brings relief.'1525. But as for mysteries which speech may not profane, you will learn them yourself when you come to that place alone, since I cannot declare them either to any of these people, or even to my own children, though I love them.
1533. Reserve them always to yourself, and when you reach the end of life, reveal them to your eldest son alone, and let him reveal them to his successor in turn forever. In this way you will keep this city unscathed by the men born of the Dragon’s teeth. Countless cities commit outrage '. None
31. Sophocles, Oedipus The King, 707-708, 870-871, 911, 918-923, 1347-1348 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and actors • Aeschylus, and tragic irony • Aeschylus, different from Sophocles • Libation Bearers, The (Aeschylus), and tragic irony • Seven against Thebes (Aeschylus), and Oedipus the King (Sophocles) • actors, and Aeschylus

 Found in books: Budelmann (1999) 153; Castagnoli and Ceccarelli (2019) 98; Jouanna (2018) 505, 699, 752; Naiden (2013) 170; Petrovic and Petrovic (2016) 175, 182

707. Then absolve yourself of the things about which you are speaking. Listen to me, and take comfort in learning that nothing of mortal birth shares in the science of the seer.
870. no, nor shall oblivion ever lay them to sleep: the god is mighty in them, and he does not grow old. Choru
911. Princes of the land, I am planning to visit the shrines of the gods, with this wreathed branch and these gifts of incense in my hands. For Oedipus excites his soul excessively with all sorts of grief,
918. as he does not judge the new things from the old, like a man of sense, but is under the control of the speaker, if he speaks of frightful things. Since, then, I can do no good by counsel, to you, Lycean Apollo—for you are nearest— 920. I have come as a suppliant with these symbols of prayer, that you may find us some escape from uncleanliness. For now we are all afraid, like those who see fear in the helmsman of their ship. Enter a messenger. Messenger
1347. Wretched alike for your fortune and for your understanding of it, would that I had never known you! Oedipu'1348. Wretched alike for your fortune and for your understanding of it, would that I had never known you! Oedipu '. None
32. Sophocles, Philoctetes, 1-4, 14-15, 88-91 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, Philoctetes • Aeschylus, and Philoctetes (Sophocles) • Aeschylus, on Oedipus

 Found in books: Budelmann (1999) 96, 97, 111; Jouanna (2018) 529, 672

1. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed'2. This is the headland of sea-washed Lemnos , land untrodden by men and desolate. It was here, child bred of the man who was the noblest of the Greeks, Neoptolemus son of Achilles, that I exposed

14. he filled the whole camp continually with shrieking, moaning. But what need is there to speak of that? The time is not ripe for too many words, lest he even learn that I am here, and I so waste the whole ruse whereby I think soon to take him.
15. Come, it is your task to serve as my ally in what remains, and to seek where in this region there is a cave with two mouths. During cold weather it provides two seats facing the sun, while in summer a breeze wafts sleep through the tunnelled chamber.
88. I abhor acting on advice, son of Laertes , which causes pain in the hearing. It is not in my nature to achieve anything by means of evil cunning, nor was it, as I hear, in my father’s. 90. But I am ready to take the man by force and without treachery, since with the use of one foot only, he will not overcome so many of us in a struggle. And yet I was sent to assist you and am reluctant to be called traitor. Still I prefer, my king, '. None
33. Sophocles, Women of Trachis, 205-207, 210-214 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, and agōn scenes • Aeschylus, creation of religious space in • Aeschylus, delineating worshipping communities • Euripides, and Aeschylus

 Found in books: Jouanna (2018) 283; Kowalzig (2007) 71; Seaford (2018) 295

205. Let the brides of tomorrow raise a joyous cry for the house with shouts of triumph at the hearth. Among them let the yell of the men go up in unison for Apollo of the bright quiver, our defender! And at the same time, '206. Let the brides of tomorrow raise a joyous cry for the house with shouts of triumph at the hearth. Among them let the yell of the men go up in unison for Apollo of the bright quiver, our defender! And at the same time,
210. maidens, lift up a paean, cry aloud to his sister, Ortygian Artemis, huntress of deer, goddess with torch in each hand, '. None
34. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and social change • Aeschylus, delineating worshipping communities • Aeschylus, local, in panhellenic ritual setting • Aeschylus, regional, in local ritual setting • Aischylos, worshipped as a hero

 Found in books: Ekroth (2013) 118; Kowalzig (2007) 142, 147, 215, 387; Raaflaub Ober and Wallace (2007) 6

35. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (the real one) • Aeschylus, and machines • Aeschylus, and pseudo-Euripides’ Rhesus • Phineus (Aeschylus)

 Found in books: Castagnoli and Ceccarelli (2019) 132; Jouanna (2018) 231, 609; Kanellakis (2020) 146; Liapis and Petrides (2019) 75; Riess (2012) 256

36. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Phrygians, The (Aeschylus)

 Found in books: Jouanna (2018) 611; Sommerstein and Torrance (2014) 111

37. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aischylos, worshipped as a hero

 Found in books: Ekroth (2013) 118; Sommerstein and Torrance (2014) 111

38. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Persae,

 Found in books: Bowie (2021) 500; Castagnoli and Ceccarelli (2019) 128

39. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, and Teucer • Aeschylus, and actors • actors, and Aeschylus

 Found in books: Jouanna (2018) 600, 698; Riess (2012) 304; Sommerstein and Torrance (2014) 111

40. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (the real one) • Aeschylus, • Aeschylus, Persae • Aeschylus, Priestesses • Aeschylus, and civic values • Aeschylus, and military training • Aeschylus, and music in tragedy • Aeschylus, beauty contests • Aeschylus, eidôla • Aeschylus, in the Great Dionysia • Aeschylus, local, in panhellenic ritual setting • Aeschylus, social uses • Aeschylus, veiled and muffled figures • Mysians, The (Aeschylus) • victories, of Aeschylus

 Found in books: Gruen (2011) 12; Jouanna (2018) 584, 652; Kanellakis (2020) 142, 178, 189; Kirichenko (2022) 114; Kowalzig (2007) 213; Liapis and Petrides (2019) 229; Marincola et al (2021) 342; Petrovic and Petrovic (2016) 241; Riess (2012) 255; Rutter and Sparkes (2012) 155, 201; Sommerstein and Torrance (2014) 111, 209; Waldner et al (2016) 43; Zanker (1996) 51, 52, 56, 57, 221, 333

41. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (the real one)

 Found in books: Castagnoli and Ceccarelli (2019) 132; Kanellakis (2020) 115, 142; Sommerstein and Torrance (2014) 292

42. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, Seven against Thebes • Aeschylus, and machines • Aeschylus, dramas by\n, Eumenides • Aeschylus, dramas by\n, Oresteia • Aeschylus, local, in panhellenic ritual setting • Weighing of Souls, The (Aeschylus), and machines • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), rare in Aeschylus and Sophocles

 Found in books: Castagnoli and Ceccarelli (2019) 22; Csapo (2022) 203; Joho (2022) 143; Jouanna (2018) 239; Kowalzig (2007) 199; Steiner (2001) 105

43. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, in colonial contexts • Aeschylus, multiple competing • Aeschylus, social and power relations

 Found in books: Eidinow and Kindt (2015) 188, 189; Kowalzig (2007) 275

44. None, None, nan (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Aeschylus • Aeschylus, Philoctetes • Aeschylus, Prometheus Bound • Aeschylus, and pseudo-Euripides’ Rhesus • Aeschylus, and the tragic canon • Aeschylus, language • Persians, The (Aeschylus), and mythos

 Found in books: Jouanna (2012) 74, 90; Jouanna (2018) 115; Liapis and Petrides (2019) 75, 332; Liatsi (2021) 12; Petrovic and Petrovic (2016) 128

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

 Found in books: Konig and Wiater (2022) 325; König and Wiater (2022) 325

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

 Found in books: Konig and Wiater (2022) 325, 332, 333, 338; König and Wiater (2022) 325, 332, 333, 338

47. None, None, nan (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Aeschylus, Agamemnon • Aeschylus, Oresteia

 Found in books: Bowditch (2001) 80, 101; Giusti (2018) 7

48. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus, infanticide myths

 Found in books: Gruen (2011) 257; Rutter and Sparkes (2012) 131

49. Apollodorus, Bibliotheca, 2.2.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aeschylus, Suppliants • Aeschylus, delineating worshipping communities • Aeschylus, in colonial contexts

 Found in books: Gruen (2011) 258; Kowalzig (2007) 137, 277, 278

2.2.2. καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην.''. None
2.2.2. And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.''. None
50. Dio Chrysostom, Orations, 18.6-18.8, 18.10, 18.15-18.16, 18.18 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus, • portrait, poet (‘Aeschylos’)

 Found in books: Borg (2008) 146; Bowersock (1997) 56; Greensmith (2021) 317, 318; Konig and Wiater (2022) 332, 333, 334, 338, 342, 350; König and Wiater (2022) 332, 333, 334, 338, 342, 350

18.6. \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "18.7. \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '18.8. \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <
18.10. \xa0As for Herodotus, if you ever want real enjoyment, you will read him when quite at your ease, for the easy-going manner and charm of his narrative will give the impression that his work deals with stories rather than with actual history. But among the foremost historians I\xa0place Thucydides, and among those of second rank Theopompus; for not only is there a rhetorical quality in the narrative portion of his speeches, but he is not without eloquence nor negligent in expression, and the slovenliness of his diction is not so bad as to offend you. As for Ephorus, while he hands down to us a great deal of information about events, yet the tediousness and carelessness of his narrative style would not suit your purpose. <' "
18.15. \xa0If, for instance, you should be willing to read his work on the March Inland very carefully, you will find no speech, such as you will one day possess the ability to make, whose subject matter he has not dealt with and can offer as a kind of norm to any man who wishes to steer his course by him or imitate him. If it is needful for the statesman to encourage those who are in the depths of despondency, time and again our writer shows how to do this; or if the need is to incite and exhort, no one who understands the Greek language could fail to be aroused by Xenophon's hortatory speeches. <" "18.16. \xa0My own heart, at any rate, is deeply moved and at times I\xa0weep even as I\xa0read his account of all those deeds of valour. Or, if it is necessary to deal prudently with those who are proud and conceited and to avoid, on the one hand, being affected in any way by their displeasure, or, on the other, enslaving one's own spirit to them in unseemly fashion and doing their will in everything, guidance in this also is to be found in him. And also how to hold secret conferences both with generals apart from the common soldiers and with the soldiers in the same way; the proper manner of conversing with kings and princes; how to deceive enemies to their hurt and friends for their own benefit; how to tell the plain truth to those who are needlessly disturbed without giving offence, and to make them believe it; how not to trust too readily those in authority over you, and the means by which such persons deceive their inferiors, and the way in which men outwit and are outwitted â\x80\x94 <" "
18.18. \xa0Writing, however, I\xa0do not advise you to engage in with your own hand, or only very rarely, but rather to dictate to a secretary. For, in the first place, the one who utters his thoughts aloud is more nearly in the mood of a man addressing an audience than is one who writes, and, in the second place, less labour is involved. Again, while it contributes less to effectiveness in delivery than writing does, it contributes more to your habit of readiness. But when you do write, I\xa0do not think it best for you to write these madeâ\x80\x91up school exercises; yet if you must write, take one of the speeches that you enjoy reading, preferably one of Xenophon's, and either oppose what he said, or advance the same arguments in a different way. <" '. None
51. Plutarch, Cimon, 8.7, 14.3-14.4, 16.9 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus, and Sophocles • Aeschylus, and performances outside Athens • Aeschylus, local, in panhellenic ritual setting • Oresteia (Aeschylus), as defeating Sophocles • Sicily, Aeschylus in

 Found in books: Jouanna (2018) 76, 77, 78, 79, 80; Kowalzig (2007) 216, 217; Liapis and Petrides (2019) 343; Raaflaub Ober and Wallace (2007) 113

8.7. ἔθεντο δʼ εἰς μνήμην αὐτοῦ καὶ τὴν τῶν τραγῳδῶν κρίσιν ὀνομαστὴν γενομένην. πρώτην γὰρ διδασκαλίαν τοῦ Σοφοκλέους ἔτι νέου καθέντος, Ἀψεφίων ὁ ἄρχων, φιλονεικίας οὔσης καὶ παρατάξεως τῶν θεατῶν, κριτὰς μὲν οὐκ ἐκλήρωσε τοῦ ἀγῶνος, ὡς δὲ Κίμων μετὰ τῶν συστρατήγων προελθὼν εἰς τὸ θέατρον ἐποιήσατο τῷ θεῷ τὰς νενομισμένας σπονδάς, οὐκ ἀφῆκεν αὐτοὺς ἀπελθεῖν, ἀλλʼ ὁρκώσας ἠνάγκασε καθίσαι καὶ κρῖναι δέκα ὄντας, ἀπὸ φυλῆς μιᾶς ἕκαστον.
14.3. ἀπολογούμενος δὲ πρὸς τοὺς δικαστὰς οὐκ Ἰώνων ἔφη προξενεῖν οὐδὲ Θεσσαλῶν, πλουσίων ὄντων, ὥσπερ ἑτέρους, ἵνα θεραπεύωνται καὶ λαμβάνωσιν, ἀλλὰ Λακεδαιμονίων, μιμούμενος καὶ ἀγαπῶν τὴν παρʼ αὐτοῖς εὐτέλειαν καὶ σωφροσύνην, ἧς οὐδένα προτιμᾶν πλοῦτον, ἀλλὰ πλουτίζων ἀπὸ τῶν πολεμίων τὴν πόλιν ἀγάλλεσθαι. 14.4. μνησθεὶς δὲ τῆς κρίσεως ἐκείνης ὁ Στησίμβροτός φησι τὴν Ἐλπινίκην ὑπὲρ τοῦ Κίμωνος δεομένην ἐλθεῖν ἐπὶ τὰς θύρας τοῦ Περικλέους (οὗτος γὰρ ἦν τῶν κατηγόρων ὁ σφοδρότατος), τὸν δὲ μειδιάσαντα γραῦς εἶ, φάναι, γραῦς, ὦ Ἐλπινίκη, ὡς τηλικαῦτα διαπράττεσθαι πράγματα· πλὴν ἔν γε τῇ δίκῃ πρᾳότατον γενέσθαι τῷ Κίμωνι καὶ πρὸς τὴν κατηγορίαν ἅπαξ ἀναστῆναι μόνον, ὥσπερ ἀφοσιούμενον.' '. None
8.7. 14.4. ' '. None
52. Quintilian, Institutes of Oratory, 10.1.19, 10.1.67, 10.1.73, 10.1.82, 10.3.19-10.3.21 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus, and the treatise On the Sublime • Aeschylus, and tragedy as reading material

 Found in books: Konig and Wiater (2022) 334, 336, 338, 342, 350; König and Wiater (2022) 334, 336, 338, 342, 350; Liapis and Petrides (2019) 344

10.3.19. \xa0The condemnation which I\xa0have passed on such carelessness in writing will make it pretty clear what my views are on the luxury of dictation which is now so fashionable. For, when we write, however great our speed, the fact that the hand cannot follow the rapidity of our thoughts gives us time to think, whereas the presence of our amanuensis hurries us on, at times we feel ashamed to hesitate or pause, or make some alteration, as though we were afraid to display such weakness before a witness. 10.3.20. \xa0As a result our language tends not merely to be haphazard and formless, but in our desire to produce a continuous flow we let slip positive improprieties of diction, which show might the precision of the writer nor the impetuosity of the speaker. Again, if the amanuensis is a slow writer, or lacking in intelligence, he becomes a stumbling-block, our speed is checked, and the thread of our ideas is interrupted by the delay or even perhaps by the loss of temper to which it gives rise. 10.3.21. \xa0Moreover, the gestures which accompany strong feeling, and sometimes even serve to stimulate the mind, the waving of the hand, the contraction of the brow, the occasional striking of forehead or side, and those which Persius notes when he describes a trivial style as one that "Thumps not the desk nor smacks of bitten nails," all these become ridiculous, unless we are alone.' '. None
53. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aeschylus, Agamemnon • Aeschylus, internal and external audiences • Aeschylus, inversion of winners and losers • Aeschylus, lament • Aeschylus, messenger speech of Eurybates • Aeschylus, narration of Agamemnons murder • Aeschylus, role doubling in

 Found in books: Fertik (2019) 100; Pillinger (2019) 207, 212, 213, 214, 215, 218, 219, 220

54. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus, internal and external audiences • Aeschylus, narration of Agamemnons murder

 Found in books: Gunderson (2022) 246; Pillinger (2019) 220

55. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Aeschylus, and performances outside Athens • Aeschylus, and the treatise On the Sublime • Aeschylus, and tragedy as reading material • Aeschylus, works of

 Found in books: Jouanna (2018) 463; Liapis and Petrides (2019) 343, 344

56. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus, and music in tragedy • Aeschylus, and the tragic canon • Aeschylus, and ‘old tragedy’ • portrait, poet (‘Aeschylos’)

 Found in books: Borg (2008) 146; Liapis and Petrides (2019) 236, 328; Zanker (1996) 43

57. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aeschylus

 Found in books: Konig and Wiater (2022) 337; König and Wiater (2022) 337

58. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aeschylus • Eleusianians, the, lost play by Aeschylus • Plutarch, on Aeschylus and Euripides

 Found in books: Jouanna (2018) 679; Kirichenko (2022) 103

59. Pausanias, Description of Greece, 1.14.5, 1.21.1-1.21.2, 10.10.4 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Aeschylus • Aeschylus of Athens • Aeschylus, Suppliants • Aeschylus, and Sophocles • Sicily, Aeschylus in • portrait, poet (‘Aeschylos’) • statues, of Aeschylus

 Found in books: Borg (2008) 146; Gruen (2011) 230; Gygax (2016) 125, 229; Jouanna (2018) 76, 629; Kowalzig (2007) 176; Mikalson (2003) 33; Zanker (1996) 43

1.14.5. —ἔτι δὲ ἀπωτέρω ναὸς Εὐκλείας, ἀνάθημα καὶ τοῦτο ἀπὸ Μήδων, οἳ τῆς χώρας Μαραθῶνι ἔσχον. φρονῆσαι δὲ Ἀθηναίους ἐπὶ τῇ νίκῃ ταύτῃ μάλιστα εἰκάζω· καὶ δὴ καὶ Αἰσχύλος, ὥς οἱ τοῦ βίου προσεδοκᾶτο ἡ τελευτή, τῶν μὲν ἄλλων ἐμνημόνευσεν οὐδενός, δόξης ἐς τ ος οῦτο ἥκων ἐπὶ ποιήσει καὶ πρὸ Ἀρτεμισίου καὶ ἐν Σαλαμῖνι ναυμαχήσας· ὁ δὲ τό τε ὄνομα πατρόθεν καὶ τὴν πόλιν ἔγραψε καὶ ὡς τῆς ἀνδρίας μάρτυρας ἔχοι τὸ Μαραθῶνι ἄλσος καὶ Μήδων τοὺς ἐς αὐτὸ ἀποβάντας.
1.21.1. εἰσὶ δὲ Ἀθηναίοις εἰκόνες ἐν τῷ θεάτρῳ καὶ τραγῳδίας καὶ κωμῳδίας ποιητῶν, αἱ πολλαὶ τῶν ἀφανεστέρων· ὅτι μὴ γὰρ Μένανδρος, οὐδεὶς ἦν ποιητὴς κωμῳδίας τῶν ἐς δόξαν ἡκόντων. τραγῳδίας δὲ κεῖνται τῶν φανερῶν Εὐριπίδης καὶ Σοφοκλῆς. λέγεται δὲ Σοφοκλέους τελευτήσαντος ἐσβαλεῖν ἐς τὴν Ἀττικὴν Λακεδαιμονίους, καὶ σφῶν τὸν ἡγούμενον ἰδεῖν ἐπιστάντα οἱ Διόνυσον κελεύειν τιμαῖς, ὅσαι καθεστήκασιν ἐπὶ τοῖς τεθνεῶσι, τὴν Σειρῆνα τὴν νέαν τιμᾶν· καί οἱ τὸ ὄναρ ἐς Σοφοκλέα καὶ τὴν Σοφοκλέους ποίησιν ἐφαίνετο ἔχειν, εἰώθασι δὲ καὶ νῦν ἔτι ποιημάτων καὶ λόγων τὸ ἐπαγωγὸν Σειρῆνι εἰκάζειν. 1.21.2. τὴν δὲ εἰκόνα τὴν Αἰσχύλου πολλῷ τε ὕστερον τῆς τελευτῆς δοκῶ ποιηθῆναι καὶ τῆς γραφῆς ἣ τὸ ἔργον ἔχει τὸ Μαραθῶνι. ἔφη δὲ Αἰσχύλος μειράκιον ὢν καθεύδειν ἐν ἀγρῷ φυλάσσων σταφυλάς, καί οἱ Διόνυσον ἐπιστάντα κελεῦσαι τραγῳδίαν ποιεῖν· ὡς δὲ ἦν ἡμέρα— πείθεσθαι γὰρ ἐθέλειν—ῥᾷστα ἤδη πειρώμενος ποιεῖν.
10.10.4. οὗτοι μὲν δὴ Ὑπατοδώρου καὶ Ἀριστογείτονός εἰσιν ἔργα, καὶ ἐποίησαν σφᾶς, ὡς αὐτοὶ Ἀργεῖοι λέγουσιν, ἀπὸ τῆς νίκης ἥντινα ἐν Οἰνόῃ τῇ Ἀργείᾳ αὐτοί τε καὶ Ἀθηναίων ἐπίκουροι Λακεδαιμονίους ἐνίκησαν. ἀπὸ δὲ τοῦ αὐτοῦ ἐμοὶ δοκεῖν ἔργου καὶ τοὺς Ἐπιγόνους ὑπὸ Ἑλλήνων καλουμένους ἀνέθεσαν οἱ Ἀργεῖοι· κεῖνται γὰρ δὴ εἰκόνες καὶ τούτων, Σθένελος καὶ Ἀλκμαίων, κατὰ ἡλικίαν ἐμοὶ δοκεῖν πρὸ Ἀμφιλόχου τετιμημένος, ἐπὶ δὲ αὐτοῖς Πρόμαχος καὶ Θέρσανδρος καὶ Αἰγιαλεύς τε καὶ Διομήδης· ἐν μέσῳ δὲ Διομήδους καὶ τοῦ Αἰγιαλέως ἐστὶν Εὐρύαλος.''. None
1.14.5. Still farther of is a temple to Glory, this too being a thank-offering for the victory over the Persians, who had landed at Marathon. This is the victory of which I am of opinion the Athenians were proudest; while Aeschylus, who had won such renown for his poetry and for his share in the naval battles before Artemisium and at Salamis, recorded at the prospect of death nothing else, and merely wrote his name, his father's name, and the name of his city, and added that he had witnesses to his valor in the grove at Marathon and in the Persians who landed there." '
1.21.1. In the theater the Athenians have portrait statues of poets, both tragic and comic, but they are mostly of undistinguished persons. With the exception of Meder no poet of comedy represented here won a reputation, but tragedy has two illustrious representatives, Euripides and Sophocles. There is a legend that after the death of Sophocles the Lacedaemonians invaded Attica, and their commander saw in a vision Dionysus, who bade him honor, with all the customary honors of the dead, the new Siren. He interpreted the dream as referring to Sophocles and his poetry, and down to the present day men are wont to liken to a Siren whatever is charming in both poetry and prose. 1.21.2. The likeness of Aeschylus is, I think, much later than his death and than the painting which depicts the action at Marathon Aeschylus himself said that when a youth he slept while watching grapes in a field, and that Dionysus appeared and bade him write tragedy. When day came, in obedience to the vision, he made an attempt and hereafter found composing quite easy.
10.10.4. These are works of Hypatodorus and Aristogeiton, who made them, as the Argives themselves say, from the spoils of the victory which they and their Athenian allies won over the Lacedaemonians at Oenoe in Argive territory. 463-458 B.C From spoils of the same action, it seems to me, the Argives set up statues of those whom the Greeks call the Epigoni. For there stand statues of these also, Sthenelus, Alcmaeon, who I think was honored before Amphilochus on account of his age, Promachus also, Thersander, Aegialeus and Diomedes. Between Diomedes and Aegialeus is Euryalus.'". None
60. None, None, nan (2nd cent. CE - 4th cent. CE)
 Tagged with subjects: • Aeschylus, • Aeschylus, Persians

 Found in books: Bowersock (1997) 102; Repath and Whitmarsh (2022) 194

61. Diogenes Laertius, Lives of The Philosophers, 2.43 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Aeschylus • portrait, poet (‘Aeschylos’) • statues, of Aeschylus

 Found in books: Borg (2008) 146; Gygax (2016) 125, 229

2.43. So he was taken from among men; and not long afterwards the Athenians felt such remorse that they shut up the training grounds and gymnasia. They banished the other accusers but put Meletus to death; they honoured Socrates with a bronze statue, the work of Lysippus, which they placed in the hall of processions. And no sooner did Anytus visit Heraclea than the people of that town expelled him on that very day. Not only in the case of Socrates but in very many others the Athenians repented in this way. For they fined Homer (so says Heraclides ) 50 drachmae for a madman, and said Tyrtaeus was beside himself, and they honoured Astydamas before Aeschylus and his brother poets with a bronze statue.''. None
62. Vergil, Aeneis, 1.94-1.96, 1.501, 2.62, 2.77-2.78, 2.137, 2.189-2.194, 4.470-4.471, 8.699
 Tagged with subjects: • Aeschylus, Edonians • Aeschylus, Oresteia • Aeschylus, Persae • Aeschylus, and Sisyphus • Aeschylus, double vision • Aeschylus, role doubling in • Aeschylus, synthesis of Greek and Romano-Trojan narratives

 Found in books: Farrell (2021) 175; Giusti (2018) 89, 95, 100, 115; Jouanna (2018) 596; Pillinger (2019) 201, 203, 204, 205; Xinyue (2022) 135

1.94. talia voce refert: O terque quaterque beati, 1.95. quis ante ora patrum Troiae sub moenibus altis 1.96. contigit oppetere! O Danaum fortissime gentis
1.501. fert umero, gradiensque deas supereminet omnis:
2.62. seu versare dolos, seu certae occumbere morti.
2.77. Cuncta equidem tibi, Rex, fuerit quodcumque, fatebor 2.78. vera, inquit; neque me Argolica de gente negabo:
2.137. Nec mihi iam patriam antiquam spes ulla videndi,
2.189. Nam si vestra manus violasset dona Minervae, 2.190. tum magnum exitium (quod di prius omen in ipsum 2.191. convertant!) Priami imperio Phrygibusque futurum; 2.192. sin manibus vestris vestram ascendisset in urbem, 2.193. ultro Asiam magno Pelopea ad moenia bello 2.194. venturam, et nostros ea fata manere nepotes.
4.470. et solem geminum et duplicis se ostendere Thebas; 4.471. aut Agamemnonius scaenis agitatus Orestes
8.699. contra Neptunum et Venerem contraque Minervam''. None
1.94. now sails the Tuscan main towards Italy, 1.95. bringing their Ilium and its vanquished powers. 1.96. Uprouse thy gales. Strike that proud navy down!
1.501. or feared his cruelty. They seized his ships, ' "
2.62. for engin'ry on our proud battlements, " '
2.77. But, lo! with hands fast bound behind, a youth 2.78. by clamorous Dardan shepherds haled along, ' "
2.137. Ulysses smiles and Atreus' royal sons " '
2.189. hall my dear, native country greet these eyes. 2.190. No more my father or my tender babes 2.191. hall I behold. Nay, haply their own lives 2.192. are forfeit, when my foemen take revenge 2.193. for my escape, and slay those helpless ones, 2.194. in expiation of my guilty deed.
4.470. of my unnumbered debts so strongly urged ' "4.471. would I gainsay. Elissa's memory " '
8.699. mused on unnumbered perils yet to come. ''. None
63. None, None, nan
 Tagged with subjects: • Aeschylus, • Aeschylus, and Sophocles • Life of Aeschylus,

 Found in books: Bowie (2021) 189, 462, 627; Jouanna (2018) 650

64. None, None, nan
 Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, and the tragic canon

 Found in books: Csapo (2022) 71; Gygax (2016) 156; Liapis and Petrides (2019) 181, 182

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