1. Hesiod, Works And Days, 225-237 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeschylus
Found in books: Fowler (2014), Plato in the Third Sophistic, 160; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 142
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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 | sup>
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 |
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2. Hesiod, Theogony, 93-96, 279, 820-822, 824-827, 886 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, Persae
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 22; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 29; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 359; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 28; Gruen (2011), Rethinking the Other in Antiquity, 255; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 35; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 125; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43
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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·
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν ' None | sup>
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 Cymatolege820 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,
886 Gave him in marriage to his progeny ' None |
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3. Homer, Iliad, 1.106, 2.326-2.328, 2.419-2.420, 2.424-2.425, 2.484-2.510, 2.548, 2.552-2.554, 2.559-2.590, 2.619, 2.681-2.684, 2.840-2.841, 9.457, 9.569, 12.164-12.172, 15.36, 15.38, 15.204, 16.233-16.234, 19.87, 23.72, 24.527-24.528 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, • Aeschylus, Eumenides • Aeschylus, Oresteia • Aeschylus, Persae • Aeschylus, Prometheus Bound • 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 • alēthēs,, in Aeschylus
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 98; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Culík-Baird (2022), Cicero and the Early Latin Poets, 71; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 359; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 104; Gruen (2011), Rethinking the Other in Antiquity, 241; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172, 289; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 154, 528, 679, 687, 746; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 135, 198, 209, 306, 307, 317, 329, 349; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 309; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 322; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 183; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 331; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 134; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 135, 136, 138, 157; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 95, 142; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 465; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 4; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 24; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 204; Wolfsdorf (2020), Early Greek Ethics, 603
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1.106 μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας·
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.
2.548 θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα,
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,
2.840 Ἱππόθοος δʼ ἄγε φῦλα Πελασγῶν ἐγχεσιμώρων 2.841 τῶν οἳ Λάρισαν ἐριβώλακα ναιετάασκον·
9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
9.569 κικλήσκουσʼ Ἀΐδην καὶ ἐπαινὴν Περσεφόνειαν
12.164 Ζεῦ πάτερ ἦ ῥά νυ καὶ σὺ φιλοψευδὴς ἐτέτυξο 12.165 πάγχυ μάλʼ· οὐ γὰρ ἔγωγʼ ἐφάμην ἥρωας Ἀχαιοὺς 12.166 σχήσειν ἡμέτερόν γε μένος καὶ χεῖρας ἀάπτους. 12.167 οἳ δʼ, ὥς τε σφῆκες μέσον αἰόλοι ἠὲ μέλισσαι 12.168 οἰκία ποιήσωνται ὁδῷ ἔπι παιπαλοέσσῃ, 12.169 οὐδʼ ἀπολείπουσιν κοῖλον δόμον, ἀλλὰ μένοντες 12.170 ἄνδρας θηρητῆρας ἀμύνονται περὶ τέκνων, 12.171 ὣς οἵ γʼ οὐκ ἐθέλουσι πυλάων καὶ δύʼ ἐόντε 12.172 χάσσασθαι πρίν γʼ ἠὲ κατακτάμεν ἠὲ ἁλῶναι.
15.36 ἴστω νῦν τόδε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθε
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,
23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων,
24.527 δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει 24.528 δώρων οἷα δίδωσι κακῶν, ἕτερος δὲ ἑάων·'' None | sup>
1.106 Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them, ' "
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.
2.548 /And with him there followed forty black ships.
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—
2.840 And Hippothous led the tribes of the Pelasgi, that rage with the spear, even them that dwelt in deep-soiled Larisa; these were led by Hippothous and Pylaeus, scion of Ares, sons twain of Pelasgian Lethus, son of Teutamus.But the Thracians Acamas led and Peirous, the warrior,
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, " 12.164 alike and Trojans; and helms rang harshly and bossed shields, as they were smitten with great stones. Then verily Asius, son of Hyrtacus, uttered a groan, and smote both his thighs, and in sore indignation he spake, saying:Father Zeus, of a surety thou too then art utterly a lover of lies, 12.165 for I deemed not that the Achaean warriors would stay our might and our invincible hands. But they like wasps of nimble waist, or bees that have made their nest in a rugged path, and leave not their hollow home, but abide, 12.170 and in defence of their young ward off hunter folk; even so these men, though they be but two, are not minded to give ground from the gate, till they either slay or be slain. So spake he, but with these words he moved not the mind of Zeus, for it was to Hector that Zeus willed to vouchsafe glory.
15.36 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.
23.72 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.
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 |
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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 • complementarity of Pindar and Aeschylus • euphemia, in Aeschylus
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 399; Fowler (2014), Plato in the Third Sophistic, 160; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 137; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 289; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 422, 493, 669, 746; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 311, 318; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 309; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 141, 170; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 102; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 128; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 465; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 229
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5. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, and tangible religious practice or objects • Aeschylus, creation of religious space in • Aeschylus, delineating worshipping communities • Aeschylus, formal (formulaic) shape of
Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63, 64, 65, 66, 67, 78; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 190
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6. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 609; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 230
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7. Aeschylus, Agamemnon, 11, 65, 67-71, 88-91, 104-130, 135-137, 150-151, 160-183, 197-247, 250-251, 282-283, 441-442, 486-487, 582, 606-609, 720, 735, 742-744, 749, 888-889, 1019-1021, 1035-1038, 1054-1057, 1060-1061, 1069-1074, 1080-1087, 1090-1166, 1173, 1177-1213, 1223-1244, 1248, 1254-1257, 1264-1278, 1280, 1282, 1284, 1289-1292, 1295-1300, 1309-1310, 1316-1320, 1322-1330, 1335, 1340, 1343-1373, 1377-1378, 1382-1383, 1386-1387, 1432-1433, 1444-1445, 1560, 1564, 1566-1611 (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, gesture for apodosis in • 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 • alētheia/alatheia,, in Aeschylus • alēthēs,, in Aeschylus • complementarity of Pindar and Aeschylus • east-west trajectories, of Aeschylus Agamemnon • euphemia, in Aeschylus • fire imagery, Agamemnon (Aeschylus) • necessity ἀνάγκη, Aeschylus on • pledges and oaths, in Aeschylus • poetic culture of Pindar and Aeschylus • ‘Divine, The’ (τὸ θεῖον, τὸ δαιμόνιον etc.), rare in Aeschylus and Sophocles
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 164; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 55, 56; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 86; Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 80; Bowie (2021), Essays on Ancient Greek Literature and Culture, 500; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 3; Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 99; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 76, 96; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 51; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 78; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 215; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 359, 479; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 144; Feldman (2006), Judaism and Hellenism Reconsidered, 417, 418; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 100; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 386; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 104; Gera (2014), Judith, 58; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 7, 233; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 51, 52, 53, 54; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 105; Joho (2022), Style and Necessity in Thucydides, 143; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 231, 289, 415, 672, 746; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 392, 393; Levison (2009), Filled with the Spirit, 172; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 99, 109; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 7; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 153, 170; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 8, 35, 38, 39, 40, 41, 42, 116, 134, 174, 176, 177, 181, 182, 183, 185, 187, 188, 197; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 132, 134, 135, 136, 137, 138, 139, 140, 141, 144, 147; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 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), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 4, 5, 72, 75, 124, 130, 184, 229, 231, 235, 237, 290; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 227, 230; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 180; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 24; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 203, 204; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 144
sup>
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
150
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,
1060 εἰ δʼ ἀξυνήμων οὖσα μὴ δέχῃ λόγον, 1061 σὺ δʼ ἀντὶ φωνῆς φράζε καρβάνῳ χερί. Χορός
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;
1080 Ἄπολλον Ἄπολλον 1081 ἀγυιᾶτʼ, ἀπόλλων ἐμός. 1082 ἀπώλεσας γὰρ οὐ μόλις τὸ δεύτερον. Χορός 1083 χρήσειν ἔοικεν ἀμφὶ τῶν αὑτῆς κακῶν. 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 1091 αὐτόφονα κακὰ καρατόμα, 1092 ἀνδροσφαγεῖον καὶ πεδορραντήριον. Χορός 1093 ἔοικεν εὔρις ἡ ξένη κυνὸς δίκην 1094 εἶναι, ματεύει δʼ ὧν ἀνευρήσει φόνον. Κασάνδρα 1095 μαρτυρίοισι γὰρ τοῖσδʼ ἐπιπείθομαι· 1096 κλαιόμενα τάδε βρέφη σφαγάς, 1097 ὀπτάς τε σάρκας πρὸς πατρὸς βεβρωμένας. Χορός 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
11
11 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
1136 ἰὼ ἰὼ ταλαίνας κακόποτμοι τύχαι·
1137 τὸ γὰρ ἐμὸν θροῶ πάθος ἐπεγχύδαν.
1138 ποῖ δή με δεῦρο τὴν τάλαιναν ἤγαγες;
1139 οὐδέν ποτʼ εἰ μὴ ξυνθανουμένην. τί γάρ; Χορός' 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;
1163 νεόγονος ἂν ἀΐων μάθοι.
1164 πέπληγμαι δʼ ὑπαὶ δάκει φοινίῳ
11
65 δυσαλγεῖ τύχᾳ μινυρὰ κακὰ θρεομένας,
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 12
11 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
1564 παθεῖν τὸν ἔρξαντα· θέσμιον γάρ. 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, 1
582 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
1
606 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, 16
11 ἰδόντα τοῦτον τῆς δίκης ἐν ἕρκεσιν. Χορός ' None
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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
113 Two rulers with one mind:
114 The birds’ king to these kings of ships, on high,
115 — The black sort, and the sort that’s white behind, —
116 Appearing by the palace, on the spear-throw side,
117 In right sky-regions, visible far and wide, —
118 Devouring a hare-creature, great with young,
119 Baulked of more racings they, as she from whom they sprung! 120 Ah, Linos, say — ah, Linos, song of wail! 121 But may the good prevail! 122 The prudent army-prophet seeing two 123 The Atreidai, two their tempers, knew 123 Those feasting on the hare 124 The armament-conductors were; 125 And thus he spoke, explaining signs in view. 126
150
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 174 Shouting the triumph-praise — proclaim, 175 Complete in judgment shall that man be found. 176 Zeus, who leads onward mortals to be wise, 177 Appoints that suffering masterfully teach. 178 In sleep, before the heart of each, 179 A woe-remembering travail sheds in dew 180 Discretion, — ay, and melts the unwilling too 181 By what, perchance, may be a graciousness 182 of gods, enforced no less, — 183 As they, commanders of the crew, 183 Assume the awful seat.
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 229 of these, and of the virgin-age, — 230 Captains heart-set on war to wage! 231 His ministrants, vows done, the father bade — 232 Kid-like, above the altar, swathed in pall, 233 Take her — lift high, and have no fear at all, 234 Head-downward, and the fair mouth’s guard 235 And frontage hold, — press hard 236 From utterance a curse against the House 238 By dint of bit-violence bridling speech. 239 And as to ground her saffron-vest she shed, 240 She smote the sacrificers all and each 241 From the eye only sped, — 241 With arrow sweet and piteous, 242 Just as in pictures: since, full many a time, 242 Significant of will to use a word, 243 In her sire’s guest-hall, by the well-heaped board 244 Had she made music, — lovingly with chime 245 of her chaste voice, that unpolluted thing, 246 Honoured the third libation, — paian that should bring 247 Good fortune to the sire she loved so well.
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. 744 But — from the true course bending —
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
1060 But if thou, being witless, tak’st no word in, 1061 Speak thou, instead of voice, with hand as CHOROS.
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
1080 Apollon, Apollon, 1081 Guard of the ways, my destroyer! 1082 For thou hast quite, this second time, destroyed me. CHOROS. 1083 To prophesy she seems of her own evils: 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! 1091 Self-slaying evils, halters too: 1092 Man’s-shambles, blood-besprinkler of the ground! CHOROS. 1093 She seems to be good-nosed, the stranger: dog-like, 1094 She snuffs indeed the victims she will find there. KASSANDRA. 1095 By the witnesses here I am certain now! 1096 These children bewailing their slaughters — flesh dressed in the fire 1097 And devoured by their sire! CHOROS. 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,
11
11 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 How! How!
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.
1136 Ah me, ah me —
1136 of me unhappy, evil-destined fortunes!
1137 As, mine with his, all into one I throw.
1137 For I bewail my proper woe
1138 Why hast thou hither me unhappy brought?
1139 What else was sought? CHOROS.
1139 — Unless that I should die with him — for nought!
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,
1163 Hast thou uttered? A babe might learn of such!
1164 I am struck with a bloody bite — here under —
11
65 At the fate woe-wreaking
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
11
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. 12
11 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, 1228 Knows not what things the tongue of the lewd she-dog 1229 Speaking, outspreading, shiny-souled, in fashion 1230 of Até hid, will reach to, by ill fortune! 1231 Such things she dares — the female, the male’s slayer! 1232 She is . . . how calling her the hateful bite-beast 1233 May I hit the mark? Some amphisbaina, — Skulla 1234 Housing in rocks, of mariners the mischief, 1235 Revelling Haides’ mother, — curse, no truce with, 1236 Breathing at friends! How piously she shouted, 1237 The all-courageous, as at turn of battle! 1238 She seems to joy at the back-bringing safety! 1239 of this, too, if I nought persuade, all’s one! Why? 1240 What is to be will come. And soon thou, present, 1241 CHOROS.
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 1347 But we somehow may together share in solid counsellings. CHOROS 1. 1348 I, in the first place, my opinion tell you: 1349 — To cite the townsmen, by help-cry, to house here. CHOROS 2.
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 13
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! — 1
582 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
1
606 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, 16
11 Seeing, as I have, this man i’ the toils of justice! CHOROS. ' None
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8. Aeschylus, Libation-Bearers, 22-23, 32-41, 48, 66-70, 75-81, 87-152, 269, 294-299, 309-314, 600-601, 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 • alētheia/alatheia,, in Aeschylus • complementarity of Pindar and Aeschylus • euphemia, in Aeschylus • reciprocity, in Aeschylus
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 197; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 265, 266; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 34, 98; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 23; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 78; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 448; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 143, 154, 231, 282, 291, 390, 393, 669, 744; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 78; Meinel (2015), Pollution and Crisis in Greek Tragedy, 123, 124, 129, 138; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 32, 33, 41; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 133, 134, 142, 143, 144, 145, 147, 164, 222; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 90; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 130, 132; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 230, 240; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 180
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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 1
32 142 ἡμῖν μὲν εὐχὰς τάσδε, τοῖς δʼ ἐναντίοις 149 τοιαῖσδʼ ἐπʼ εὐχαῖς τάσδʼ ἐπισπένδω χοάς. 150 ὑμᾶς δὲ κωκυτοῖς ἐπανθίζειν νόμος, 151 παιᾶνα τοῦ θανόντος ἐξαυδωμένας. Χορός 152 ἵετε δάκρυ καναχὲς ὀλόμενον
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,
309 ἀντὶ μὲν ἐχθρᾶς γλώσσης ἐχθρὰ 310 γλῶσσα τελείσθω· τοὐφειλόμενον 311 πράσσουσα Δίκη μέγʼ ἀυτεῖ· 312 ἀντὶ δὲ πληγῆς φονίας φονίαν 313 πληγὴν τινέτω. δράσαντι παθεῖν, 314 τριγέρων μῦθος τάδε φωνεῖ. Ὀρέστης
600 τος ἔρως παρανικᾷ
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 | sup>
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: 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.
309 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
600 gains a fatal victory over the wedded unions of beasts and humans alike. Chorus
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 |
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9. Aeschylus, Prometheus Bound, 15, 20, 62, 79-80, 223-225, 351-372, 486-487, 493-499, 564, 609, 613, 620, 696-741, 790-815, 848-852, 882, 944 (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 • Aeschylus, quotation in • Aeschylus, quoted by Aristophanes • Prometheus Bound (Aeschylus), on divination • alētheia/alatheia,, in Aeschylus • complementarity of Pindar and Aeschylus
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 54, 69; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 39, 40; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 76; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 477; Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 121, 122; Gera (2014), Judith, 152; Gruen (2011), Rethinking the Other in Antiquity, 201, 230, 257; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 422; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 105, 112; Levine Allison and Crossan (2006), The Historical Jesus in Context, 83; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 105; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 113; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 35; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 95
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15 δῆσαι βίᾳ φάραγγι πρὸς δυσχειμέρῳ.'
20 προσπασσαλεύσω τῷδʼ ἀπανθρώπῳ πάγῳ
62 μάθῃ σοφιστὴς ὢν Διὸς νωθέστερος. Ἥφαιστος
223 αὐτοῖσι συμμάχοισι. τοιάδʼ ἐξ ἐμοῦ 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.
564 τίνος ἀμπλακίας ποινὰς ὀλέκῃ;
609 λέξω τορῶς σοι πᾶν ὅπερ χρῄζεις μαθεῖν,
613 ὦ κοινὸν ὠφέλημα θνητοῖσιν φανείς, 6
20 ποινὰς δὲ ποίων ἀμπλακημάτων τίνεις; Προμηθεύς
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
793 πόντου περῶσα φλοῖσβον, ἔστʼ ἂν ἐξίκῃ
794 πρὸς Γοργόνεια πεδία Κισθήνης, ἵνα
795 αἱ Φορκίδες ναίουσι δηναιαὶ κόραι
795 τρεῖς κυκνόμορφοι, κοινὸν ὄμμʼ ἐκτημέναι,
796 μονόδοντες, ἃς οὔθʼ ἥλιος προσδέρκεται
797 ἀκτῖσιν οὔθʼ ἡ νύκτερος μήνη ποτέ.
798 πέλας δʼ ἀδελφαὶ τῶνδε τρεῖς κατάπτεροι,
799 δρακοντόμαλλοι Γοργόνες βροτοστυγεῖς, 800 ἃς θνητὸς οὐδεὶς εἰσιδὼν ἕξει πνοάς. 801 τοιοῦτο μέν σοι τοῦτο φρούριον λέγω· 802 ἄλλην δʼ ἄκουσον δυσχερῆ θεωρίαν· 803 ὀξυστόμους γὰρ Ζηνὸς ἀκραγεῖς κύνας 804 γρῦπας φύλαξαι, τόν τε μουνῶπα στρατὸν 805 Ἀριμασπὸν ἱπποβάμονʼ, οἳ χρυσόρρυτον 806 οἰκοῦσιν ἀμφὶ νᾶμα Πλούτωνος πόρου· 807 τούτοις σὺ μὴ πέλαζε. τηλουρὸν δὲ γῆν 808 ἥξεις, κελαινὸν φῦλον, οἳ πρὸς ἡλίου 809 ναίουσι πηγαῖς, ἔνθα ποταμὸς Αἰθίοψ. 810 τούτου παρʼ ὄχθας ἕρφʼ, ἕως ἂν ἐξίκῃ 811 καταβασμόν, ἔνθα Βιβλίνων ὀρῶν ἄπο 812 ἵησι σεπτὸν Νεῖλος εὔποτον ῥέος. 813 οὗτός σʼ ὁδώσει τὴν τρίγωνον ἐς χθόνα 814 Νειλῶτιν, οὗ δὴ τὴν μακρὰν ἀποικίαν, 8
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,
944 σὲ τὸν σοφιστήν, τὸν πικρῶς ὑπέρπικρον, ' None | sup>
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
223 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 370 rivers of fire, 371 rivers of fire,
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.
564 What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction?
609 I will tell you plainly all that you would like to know,
613 O you who have shown yourself a common benefactor of mankind, wretched Prometheus, why do you suffer so? Prometheu 6
20 And for what offence do you pay the penalty? Prometheus
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, 8
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, 850 And you shall bring forth dark Epaphus,
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,
944 To you, the clever and crafty, bitter beyond all bitterness, ' None |
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10. 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, gesture for apodosis in • 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 • alētheia/alatheia,, in Aeschylus • alēthēs,, in Aeschylus • complementarity of Pindar and Aeschylus • necessity ἀνάγκη, Aeschylus on
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 162, 164; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 56; Bowersock (1997), Fiction as History: Nero to Julian, 102; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 3; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 22, 36, 75, 109, 111; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 34; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 45, 139; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 43, 187; Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 116; Fowler (2014), Plato in the Third Sophistic, 14; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 387; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 177; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 28; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 66; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 154, 155, 721; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99, 100, 103; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 6, 86; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 7; Meinel (2015), Pollution and Crisis in Greek Tragedy, 124, 129, 136; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 35, 193, 337; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 35, 116; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 147, 148, 149, 150, 151, 152, 153, 154, 155, 157, 160, 161, 162, 163, 165; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 35; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 8; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 108, 112, 116, 117; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 36, 137, 184; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 230; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 179, 180, 192; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 204; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 128, 129, 130, 131; Walter (2020), Time in Ancient Stories of Origin, 8, 9; Wolfsdorf (2020), Early Greek Ethics, 603, 604
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Oidipous
Found in books: Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 223; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 233
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12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, • Aeschylus, Agamemnon • Aeschylus, Persae • Aeschylus, Persians • 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, local, in panhellenic ritual setting • Aeschylus, merging several in one ritual context • 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 • alētheia/alatheia,, in Aeschylus • alēthēs,, in Aeschylus • complementarity of Pindar and Aeschylus
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 121; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 75, 96, 97, 98; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201, 202; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 32; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 23; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 406; Feldman (2006), Judaism and Hellenism Reconsidered, 417; Gera (2014), Judith, 57, 196; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 95, 99, 100, 101, 102, 103, 104, 109, 110, 114, 115, 128, 134, 153, 233; Gruen (2011), Rethinking the Other in Antiquity, 54, 256; Hesk (2000), Deception and Democracy in Classical Athens, 107, 108; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 115, 226, 387, 397, 721; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 98, 99; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 81; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 230, 231; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 322, 327, 346; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 190, 232, 285; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 36, 115, 177; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 63; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 155, 156; Schwartz (2008), 2 Maccabees, 352; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 192; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 149; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 543
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Eumenides • Aeschylus, Prometheus Bound • 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 • alētheia/alatheia,, in Aeschylus • alēthēs,, in Aeschylus • complementarity of Pindar and Aeschylus • poetic culture of Pindar and Aeschylus • reciprocity, in Aeschylus • soteria/soterioi, in Aeschylus, earliest attestations of
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 96; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 25, 32, 33; Fowler (2014), Plato in the Third Sophistic, 14; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 33; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 123, 146, 151, 482, 505, 672, 673; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 154, 155, 156, 157, 162, 163; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 101, 102; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 307, 308, 309, 310, 311, 312; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 81, 83, 237, 279; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 104, 133, 150; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 8, 31, 32, 38, 114, 115, 116, 124, 127, 132, 134; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 36, 37; Wolfsdorf (2020), Early Greek Ethics, 604
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14. 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 • alētheia/alatheia,, in Aeschylus • alēthēs,, in Aeschylus • euphemia, in Aeschylus • reciprocity, in Aeschylus • soteria/soterioi, in Aeschylus, earliest attestations of
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 83; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 206; Feldman (2006), Judaism and Hellenism Reconsidered, 417; Gruen (2011), Rethinking the Other in Antiquity, 241; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 33; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160, 161, 721; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275, 280, 281; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 207; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 33, 34, 38, 115, 144, 147, 148, 149; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134, 167, 168, 169, 170, 171, 172, 173, 174; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 108, 112, 113, 162; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 267, 268, 275; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 179; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43; Wolfsdorf (2020), Early Greek Ethics, 603
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15. 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 • Aeschylus, merging several in one ritual context • complementarity of Pindar and Aeschylus
Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 136; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 599; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 203, 210; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 47; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 137
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, afterlife beliefs in • Aeschylus, formal (formulaic) shape of • Aeschylus, in colonial contexts • Aeschylus, local, in panhellenic ritual setting • Aeschylus, merging several in one ritual context • alētheia/alatheia,, in Aeschylus • complementarity of Pindar and Aeschylus • reciprocity, in Aeschylus
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 71; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 141; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186, 189, 209, 225, 312; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 30, 35, 47; Wolfsdorf (2020), Early Greek Ethics, 604
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17. 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 • complementarity of Pindar and Aeschylus
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 101; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 23; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 58; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 141, 148; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 327; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 102; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 56
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18. Euripides, Bacchae, 274-285, 918-919 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Oidipous • Aeschylus, Prometheia • Aeschylus, Prometheus Bound • Aeschylus, double vision • Aeschylus, role doubling in
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 30; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 204; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 205, 223
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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 | sup>
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 |
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19. 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), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 164; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 265; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 271; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71; Walter (2020), Time in Ancient Stories of Origin, 8
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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 | sup>
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 |
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20. 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), Greek Tragedy After the Fifth Century: A Survey from ca, 77; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 203
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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 |
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21. 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 • Aeschylus, quoted by Aristophanes • Weighing of Souls, The (Aeschylus), and machines
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 69; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 128; Joho (2022), Style and Necessity in Thucydides, 133, 134; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 237; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 278; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 292
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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 | sup>
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 |
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22. Euripides, Iphigenia At Aulis, 39, 115-162, 281-284, 808, 1136 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Prometheus Bound • Aeschylus, and Thucydides • Aeschylus, and pseudo-Euripides’ Rhesus
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 74; Joho (2022), Style and Necessity in Thucydides, 133, 134; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 73; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 306, 312, 315, 316; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 81; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 91; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 233
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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 |
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23. Euripides, Medea, 1389 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, • Libation Bearers, The (Aeschylus), libations
Found in books: Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 43; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746
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1389 ἀλλά ς' ̓Ερινὺς ὀλέσειε τέκνων"" None | sup>
1389 The curse of our sons’ avenging spirit and of Justice,'' None |
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24. Euripides, Orestes, 284-293, 394, 411, 420, 1495, 1648-1649, 1654 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Eumenides • Aeschylus, Priestesses • Aeschylus, Prometheus Bound • Aeschylus, afterlife beliefs in • Aeschylus, and music in tragedy • 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), Style and Necessity in Thucydides, 143; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 669; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 222, 223; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 91; Wolfsdorf (2020), Early Greek Ethics, 604
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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." 1495 ἐγένετο διαπρὸ δωμάτων1495 σκύμνον ἐν χεροῖν ὀρείαν
1648 ἐνθένδε δ' ἐλθὼν τὴν ̓Αθηναίων πόλιν" '1649 δίκην ὑπόσχες αἵματος μητροκτόνου' "
1654 γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται" "" None | sup>
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
1495 passing right through the house, O Zeus and Earth and light and night! whether by magic spells or wizards’ arts or heavenly theft.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;
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 |
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25. 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 et al. (2022), Theatre and Autocracy in the Ancient World, 170; Joho (2022), Style and Necessity in Thucydides, 143; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229, 252; Wolfsdorf (2020), Early Greek Ethics, 604
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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 | sup>
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 |
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26. 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), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 166; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 80; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 128
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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
54
5 καιρὸς κλήρου κατὰ μοῖραν; ' None | sup>
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
54
5 By now; ’twas thus the portions fell. numeration out of sync:
546 omitted ANOTHER. ' None |
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27. Euripides, Suppliant Women, 414-416, 430-436, 442-455, 526, 561-563, 775-777 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Agamemnon • 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), Greek Memories: Theories and Practices, 76; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 206; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 388; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 73; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 17
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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 | sup>
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 |
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28. Herodotus, Histories, 1.5, 1.8, 1.12, 1.34, 1.44-1.45, 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, 6.108.4, 7.17-7.18, 7.132, 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 social change • 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 • historical context of Pindar and Aeschylus • military, Greek, in Aeschylus Persae • poetic culture of Pindar and Aeschylus • soteria/soterioi, in Aeschylus, earliest attestations of
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 634; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 111; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 13, 298; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 48, 111, 115, 134; Gruen (2011), Rethinking the Other in Antiquity, 14, 19, 201, 258; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 33; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 200, 255, 291; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 113, 114; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 82; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 138, 147, 206, 208, 215, 217, 218, 221, 300, 308, 310, 312, 315, 387; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 82; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 104; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 327, 335; Mikalson (2003), Herodotus and Religion in the Persian Wars, 42, 147, 151, 164, 181, 234; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110, 333; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 141, 170; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 3; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 68, 69, 70, 95, 195; Tor (2017), Mortal and Divine in Early Greek Epistemology, 195; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 543
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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
1.34 μετὰ δὲ Σόλωνα οἰχόμενον ἔλαβέ ἐκ θεοῦ νέμεσις μεγάλη Κροῖσον, ὡς εἰκάσαι, ὅτι ἐνόμισε ἑωυτὸν εἶναι ἀνθρώπων ἁπάντων ὀλβιώτατον. αὐτίκα δέ οἱ εὕδοντι ἐπέστη ὄνειρος, ὅς οἱ τὴν ἀληθείην ἔφαινε τῶν μελλόντων γενέσθαι κακῶν κατὰ τὸν παῖδα. ἦσαν δὲ τῷ Κροίσῳ δύο παῖδες, τῶν οὕτερος μὲν διέφθαρτο, ἦν γὰρ δὴ κωφός, ὁ δὲ ἕτερος τῶν ἡλίκων μακρῷ τὰ πάντα πρῶτος· οὔνομα δέ οἱ ἦν Ἄτυς. τοῦτον δὴ ὦν τὸν Ἄτυν σημαίνει τῷ Κροίσῳ ὁ ὄνειρος, ὡς ἀπολέει μιν αἰχμῇ σιδηρέῃ βληθέντα. ὃ δʼ ἐπείτε ἐξηγέρθη καὶ ἑωυτῷ λόγον ἔδωκε, καταρρωδήσας τὸν ὄνειρον ἄγεται μὲν τῷ παιδὶ γυναῖκα, ἐωθότα δὲ στρατηγέειν μιν τῶν Λυδῶν οὐδαμῇ ἔτι ἐπὶ τοιοῦτο πρῆγμα ἐξέπεμπε· ἀκόντια δὲ καὶ δοράτια καὶ τά τοιαῦτα πάντα τοῖσι χρέωνται ἐς πόλεμον ἄνθρωποι, ἐκ τῶν ἀνδρεώνων ἐκκομίσας ἐς τοὺς θαλάμους συνένησε, μή τί οἱ κρεμάμενον τῷ παιδὶ ἐμπέσῃ.
1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον. 1.45 παρῆσαν δὲ μετὰ τοῦτο οἱ Λυδοὶ φέροντες τὸν νεκρόν, ὄπισθε δὲ εἵπετό οἱ ὁ φονεύς. στὰς δὲ οὗτος πρὸ τοῦ νεκροῦ παρεδίδου ἑωυτὸν Κροίσῳ προτείνων τὰς χεῖρας, ἐπικατασφάξαι μιν κελεύων τῷ νεκρῷ, λέγων τήν τε προτέρην ἑωυτοῦ συμφορήν, καὶ ὡς ἐπʼ ἐκείνῃ τὸν καθήραντα ἀπολωλεκὼς εἴη, οὐδέ οἱ εἴη βιώσιμον. Κροῖσος δὲ τούτων ἀκούσας τόν τε Ἄδρηστον κατοικτείρει, καίπερ ἐὼν ἐν κακῷ οἰκηίῳ τοσούτῳ καὶ λέγει πρὸς αὐτόν “ἔχω ὦ ξεῖνε παρὰ σεῦ πᾶσαν τὴν δίκην, ἐπειδὴ σεωυτοῦ καταδικάζεις θάνατον. εἶς δὲ οὐ σύ μοι τοῦδε τοῦ κακοῦ αἴτιος, εἰ μὴ ὅσον ἀέκων ἐξεργάσαο, ἀλλὰ θεῶν κού τις, ὅς μοι καὶ πάλαι προεσήμαινε τὰ μέλλοντα ἔσεσθαι.” Κροῖσος μέν νυν ἔθαψε ὡς οἰκὸς ἦν τὸν ἑωυτοῦ παῖδα· Ἄδρηστος δὲ ὁ Γορδίεω τοῦ Μίδεω, οὗτος δὴ ὁ φονεὺς μὲν τοῦ ἑωυτοῦ ἀδελφεοῦ γενόμενος φονεὺς δὲ τοῦ καθήραντος, ἐπείτε ἡσυχίη τῶν ἀνθρώπων ἐγένετο περὶ τὸ σῆμα, συγγινωσκόμενος ἀνθρώπων εἶναι τῶν αὐτὸς ᾔδεε βαρυσυμφορώτατος, ἐπικατασφάζει τῷ τύμβῳ ἑωυτόν.
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.
7.132 τῶν δὲ δόντων ταῦτα ἐγένοντο οἵδε, Θεσσαλοὶ Δόλοπες Ἐνιῆνες Περραιβοὶ Λοκροὶ Μάγνητες Μηλιέες Ἀχαιοὶ οἱ Φθιῶται καὶ Θηβαῖοι καὶ οἱ ἄλλοι Βοιωτοὶ πλὴν Θεσπιέων τε καὶ Πλαταιέων. ἐπὶ τούτοισι οἱ Ἕλληνες ἔταμον ὅρκιον οἱ τῷ βαρβάρῳ πόλεμον ἀειράμενοι· τὸ δὲ ὅρκιον ὧδε εἶχε, ὅσοι τῷ Πέρσῃ ἔδοσαν σφέας αὐτοὺς Ἕλληνες ἐόντες μὴ ἀναγκασθέντες, καταστάντων σφι εὖ τῶν πρηγμάτων, τούτους δεκατεῦσαι τῷ ἐν Δελφοῖσι θεῷ. τὸ μὲν δὴ ὅρκιον ὧδε εἶχε τοῖσι Ἕλλησι.
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 | sup>
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. " "
1.34 But after Solon's departure divine retribution fell heavily on Croesus; as I guess, because he supposed himself to be blessed beyond all other men. Directly, as he slept, he had a dream, which showed him the truth of the evil things which were going to happen concerning his son. ,He had two sons, one of whom was ruined, for he was mute, but the other, whose name was Atys, was by far the best in every way of all of his peers. The dream showed this Atys to Croesus, how he would lose him struck and killed by a spear of iron. ,So Croesus, after he awoke and considered, being frightened by the dream, brought in a wife for his son, and although Atys was accustomed to command the Lydian armies, Croesus now would not send him out on any such enterprise, while he took the javelins and spears and all such things that men use for war from the men's apartments and piled them in his store room, lest one should fall on his son from where it hung. " 1.44 Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. 1.45 Soon the Lydians came, bearing the corpse, with the murderer following after. He then came and stood before the body and gave himself up to Croesus, holding out his hands and telling him to kill him over the corpse, mentioning his former misfortune, and that on top of that he had destroyed the one who purified him, and that he was not fit to live. ,On hearing this, Croesus took pity on Adrastus, though his own sorrow was so great, and said to him, “Friend, I have from you the entire penalty, since you sentence yourself to death. But it is not you that I hold the cause of this evil, except in so far as you were the unwilling doer of it, but one of the gods, the same one who told me long ago what was to be.” ,So Croesus buried his own son in such manner as was fitting. But Adrastus, son of Gordias who was son of Midas, this Adrastus, the destroyer of his own brother and of the man who purified him, when the tomb was undisturbed by the presence of men, killed himself there by the sepulcher, seeing clearly now that he was the most heavily afflicted of all whom he knew.
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: ,1.68 It was Lichas, one of these men, who found the tomb in Tegea by a combination of luck and skill. At that time there was free access to Tegea, so he went into a blacksmith's shop and watched iron being forged, standing there in amazement at what he saw done. ,The smith perceived that he was amazed, so he stopped what he was doing and said, “My Laconian guest, if you had seen what I saw, then you would really be amazed, since you marvel so at ironworking. ,I wanted to dig a well in the courtyard here, and in my digging I hit upon a coffin twelve feet long. I could not believe that there had ever been men taller than now, so I opened it and saw that the corpse was just as long as the coffin. I measured it and then reburied it.” So the smith told what he had seen, and Lichas thought about what was said and reckoned that this was Orestes, according to the oracle. ,In the smith's two bellows he found the winds, hammer and anvil were blow upon blow, and the forging of iron was woe upon woe, since he figured that iron was discovered as an evil for the human race. ,After reasoning this out, he went back to Sparta and told the Lacedaemonians everything. They made a pretence of bringing a charge against him and banishing him. Coming to Tegea, he explained his misfortune to the smith and tried to rent the courtyard, but the smith did not want to lease it. ,Finally he persuaded him and set up residence there. He dug up the grave and collected the bones, then hurried off to Sparta with them. Ever since then the Spartans were far superior to the Tegeans whenever they met each other in battle. By the time of Croesus' inquiry, the Spartans had subdued most of the Peloponnese . "
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.
6.108.4 So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. ' "
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." 7.132 Among those who paid that tribute were the Thessalians, Dolopes, Enienes, Perrhaebians, Locrians, Magnesians, Melians, Achaeans of Phthia, Thebans, and all the Boeotians except the men of Thespiae and Plataea. ,Against all of these the Greeks who declared war with the foreigner entered into a sworn agreement, which was this: that if they should be victorious, they would dedicate to the god of Delphi the possessions of all Greeks who had of free will surrendered themselves to the Persians. Such was the agreement sworn by the Greeks. ' "
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
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29. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus
Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 99; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 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 |
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30. Sophocles, Ajax, 1-133, 167-171, 387, 712-713, 839-842, 866-867 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, and Ajax (Sophocles) • Aeschylus, and actors • 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 • Libation Bearers, The (Aeschylus), libations • Persians, The (Aeschylus) • Thracian Women, The (Aeschylus), the chorus in • Weighing of Souls, The (Aeschylus), and machines • actors, and Aeschylus • alētheia/alatheia,, in Aeschylus • reciprocity, in Aeschylus
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 206; Feldman (2006), Judaism and Hellenism Reconsidered, 417; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 194, 231, 239, 303, 473, 699, 746; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 80, 99; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 31; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 175; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 233
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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
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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
1
10 —and have his back crimsoned by the lash, before he dies. Athena
1
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1 Do not abuse the poor man so cruelly! Ajax
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12 In all else, Athena, I bid you take your pleasure, but he will pay this penalty and no other. Athena
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14 Well, then, since it delights you to do so, put your arm to use; spare no portion of your plan. Ajax
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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
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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
12
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.
839 And I call for help to the eternal maidens who eternally attend to all sufferings among mortals, the dread, far-striding Erinyes, asking them to learn how my miserable life is destroyed by the Atreidae. 840 And may they seize those wicked men with most wicked destruction, just as they see me fall slain by my own hand, so slain by their own kin may they perish at the hand of their best-loved offspring . Come, you swift and punishing Erinyes, devour all the assembled army and spare nothing!
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 |
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31. 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 et al. (2022), Theatre and Autocracy in the Ancient World, 165, 201, 206; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 51; Fowler (2014), Plato in the Third Sophistic, 14; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 269; Joho (2022), Style and Necessity in Thucydides, 302; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 131, 396, 397, 422, 482, 609, 699; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 102; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 175; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 335
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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,
1
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
100
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;
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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.
10
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 |
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32. Sophocles, Electra, 35-37, 65-66, 69-70, 107, 148, 197, 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), The Language of Sophocles: Communality, Communication, and Involvement, 153, 264; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 36; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 43; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 143, 251, 271, 351, 384, 385, 388, 390, 494, 501, 673, 699, 752; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 141, 170; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 176; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 128; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 214, 216; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 228
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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.
197 when the straight, swift blow of the bronze-jawed axe was sped against him. Deceit was the plotter, Lust the slayer, two dread parents of a dreadful
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 |
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33. 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), Greek Memories: Theories and Practices, 109; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 98
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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 |
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34. 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), The Language of Sophocles: Communality, Communication, and Involvement, 153; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 98; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 505, 699, 752; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 175, 182
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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 |
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35. 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), The Language of Sophocles: Communality, Communication, and Involvement, 96, 97, 111; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 529, 672
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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 |
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36. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 283; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 295
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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 |
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37. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Persians • 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 • historical context of Pindar and Aeschylus • poetic culture of Pindar and Aeschylus
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 142, 147, 214, 215, 387; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 152; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 3; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 6
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38. 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), Greek Memories: Theories and Practices, 132; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 231, 609; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 146; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 256
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39. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, Prometheus Bound • Phrygians, The (Aeschylus)
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 611; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 230; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 111
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40. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus • Aischylos, worshipped as a hero
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 111
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41. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus, • Aeschylus, Persae,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 500; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 128
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42. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 600, 698; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 304; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 111
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43. 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, and the ‘death of tragedy’ • Aeschylus, as character in Aristophanes • Aeschylus, beauty contests • Aeschylus, eidôla • Aeschylus, in the Great Dionysia • Aeschylus, local, in panhellenic ritual setting • Aeschylus, quoted by Aristophanes • Aeschylus, social uses • Aeschylus, veiled and muffled figures • Mysians, The (Aeschylus) • victories, of Aeschylus
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 69, 70, 71; Gruen (2011), Rethinking the Other in Antiquity, 12; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 584, 652; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 142, 178, 189; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 1, 229; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 342; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 241; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 255; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 155, 201; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 111, 209, 292; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 43; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 51, 52, 56, 57, 221, 333; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 327
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44. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus • Aeschylus (the real one)
Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 132; Kanellakis (2020), Aristophanes and the Poetics of Surprise, 115, 142; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 292
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45. 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), Greek Memories: Theories and Practices, 22; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 203; Joho (2022), Style and Necessity in Thucydides, 143; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 239; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 105
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46. 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), The Oxford Handbook of Ancient Greek Religion, 188, 189; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275
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47. 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), Greek Medicine from Hippocrates to Galen, 74, 90; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 115; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 332; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 12; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 128
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48. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aeschylus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325
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49. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aeschylus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325, 332, 333, 338; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 325, 332, 333, 338
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50. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aeschylus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 338; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 338
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51. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aeschylus, Agamemnon • Aeschylus, Oresteia
Found in books: Bowditch (2001), Cicero on the Philosophy of Religion: On the Nature of the Gods and On Divination, 80, 101; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 7
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52. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aeschylus • Aeschylus, infanticide myths
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 257; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 131
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53. 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), Rethinking the Other in Antiquity, 258; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 137, 277, 278
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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 | sup>
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 |
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54. 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, • Aeschylus, and Philoctetes (Sophocles) • Aeschylus, works of • Philoctetes (Aeschylus) • portrait, poet (‘Aeschylos’)
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Bowersock (1997), Fiction as History: Nero to Julian, 56, 58; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 317, 318; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 462, 529, 618, 619, 620, 621, 622; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333, 334, 338, 342, 350; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332, 333, 334, 338, 342, 350
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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 |
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55. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 76, 77, 78, 79, 80; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216, 217; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 343; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 113
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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 | sup>
8.7 14.4 ' ' None |
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56. 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), Late Hellenistic Greek Literature in Dialogue, 334, 336, 338, 342, 350; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 334, 336, 338, 342, 350; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 344
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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 |
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57. 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), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 100; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 207, 212, 213, 214, 215, 218, 219, 220
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58. 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), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 246; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 220
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59. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 463; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 343, 344
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60. 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), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 236, 328; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 43
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61. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aeschylus
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 337; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 337
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62. 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), Sophocles: A Study of His Theater in Its Political and Social Context, 679; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 103
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63. 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 • complementarity of Pindar and Aeschylus • historical context of Pindar and Aeschylus • portrait, poet (‘Aeschylos’) • statues, of Aeschylus
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Gruen (2011), Rethinking the Other in Antiquity, 230; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 125, 229; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 76, 629; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 176; Mikalson (2003), Herodotus and Religion in the Persian Wars, 33; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 2; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 43
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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 | sup>
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 |
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64. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aeschylus • Aeschylus,
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 223; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 290
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65. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Aeschylus, • Aeschylus, Persians
Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 102; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 194
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66. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Aeschylus • Cynegirus (brother of Aeschylos)
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 71; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 412
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67. 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), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 146; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 125, 229
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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 |
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68. None, None, nan (3rd cent. CE - 5th cent. CE)
Tagged with subjects: • Aeschylus • Aeschylus, Jewish authors on
Found in books: Gruen (2011), Rethinking the Other in Antiquity, 333; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 503
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69. Vergil, Aeneis, 1.94-1.96, 1.501, 2.57-2.100, 2.102-2.137, 2.139-2.144, 2.154, 2.156, 2.164, 2.171-2.175, 2.189-2.197, 4.470-4.471, 8.699
Tagged with subjects: • Aeschylus • 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), Juno's Aeneid: A Battle for Heroic Identity, 175; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 89, 95, 100, 115; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 596; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 201, 203, 204, 205; Xinyue (2022), Politics and Divinization in Augustan Poetry, 135; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 543
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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:
2.57 Ecce, manus iuvenem interea post terga revinctum 2.58 pastores magno ad regem clamore trahebant 2.59 Dardanidae, qui se ignotum venientibus ultro, 2.60 hoc ipsum ut strueret Troiamque aperiret Achivis, 2.61 obtulerat, fidens animi atque in utrumque paratus, 2.62 seu versare dolos, seu certae occumbere morti. 2.63 Undique visendi studio Troiana iuventus 2.64 circumfusa ruit, certantque inludere capto. 2.65 Accipe nunc Danaum insidias, et crimine ab uno 2.66 disce omnes. 2.67 Namque ut conspectu in medio turbatus, inermis 2.68 constitit atque oculis Phrygia agmina circumspexit: 2.69 Heu, quae nunc tellus inquit quae me aequora possunt 2.70 accipere? Aut quid iam misero mihi denique restat, 2.71 cui neque apud Danaos usquam locus, et super ipsi 2.72 Dardanidae infensi poenas cum sanguine poscunt? 2.73 Quo gemitu conversi animi, compressus et omnis 2.74 impetus. Hortamur fari; quo sanguine cretus, 2.75 quidve ferat, memoret, quae sit fiducia capto. 2.77 Cuncta equidem tibi, Rex, fuerit quodcumque, fatebor 2.78 vera, inquit; neque me Argolica de gente negabo: 2.79 hoc primum; nec, si miserum Fortuna Sinonem 2.80 finxit, vanum etiam mendacemque improba finget. 2.81 Fando aliquod si forte tuas pervenit ad auris 2.82 Belidae nomen Palamedis et incluta fama 2.83 gloria, quem falsa sub proditione Pelasgi 2.84 insontem infando indicio, quia bella vetabat, 2.85 demisere neci, nunc cassum lumine lugent. 2.86 Illi me comitem et consanguinitate propinquum 2.87 pauper in arma pater primis huc misit ab annis, 2.88 dum stabat regno incolumis regumque vigebat 2.89 consiliis, et nos aliquod nomenque decusque 2.90 gessimus. Invidia postquam pellacis Ulixi— 2.91 haud ignota loquor—superis concessit ab oris, 2.92 adflictus vitam in tenebris luctuque trahebam, 2.93 et casum insontis mecum indignabar amici. 2.94 Nec tacui demens, et me, fors si qua tulisset, 2.95 si patrios umquam remeassem victor ad Argos, 2.96 promisi ultorem, et verbis odia aspera movi. 2.97 Hinc mihi prima mali labes, hinc semper Ulixes 2.98 criminibus terrere novis, hinc spargere voces 2.99 in volgum ambiguas, et quaerere conscius arma. 2.100 Nec requievit enim, donec, Calchante ministro—
2.102 Quidve moror, si omnis uno ordine habetis Achivos, 2.103 idque audire sat est? Iamdudum sumite poenas, 2.104 hoc Ithacus velit, et magno mercentur Atridae. 2.105 Tum vero ardemus scitari et quaerere causas, 2.106 ignari scelerum tantorum artisque Pelasgae. 2.107 Prosequitur pavitans, et ficto pectore fatur: 2.108 Saepe fugam Danai Troia cupiere relicta 2.109 moliri, et longo fessi discedere bello; 2.110 fecissentque utinam! Saepe illos aspera ponti 2.111 interclusit hiemps, et terruit Auster euntis. 2.112 Praecipue, cum iam hic trabibus contextus acernis 2.113 staret equus, toto sonuerunt aethere nimbi. 2.114 Suspensi Eurypylum scitantem oracula Phoebi 2.115 mittimus, isque adytis haec tristia dicta reportat: 2.116 Sanguine placastis ventos et virgine caesa, 2.117 cum primum Iliacas, Danai, venistis ad oras; 2.118 sanguine quaerendi reditus, animaque litandum 2.119 Argolica. 2.120 obstipuere animi, gelidusque per ima cucurrit 2.121 ossa tremor, cui fata parent, quem poscat Apollo. 2.122 Hic Ithacus vatem magno Calchanta tumultu 2.123 protrahit in medios; quae sint ea numina divom, 2.124 flagitat; et mihi iam multi crudele canebant 2.125 artificis scelus, et taciti ventura videbant. 2.126 Bis quinos silet ille dies, tectusque recusat 2.127 prodere voce sua quemquam aut opponere morti. 2.128 Vix tandem, magnis Ithaci clamoribus actus, 2.129 composito rumpit vocem, et me destinat arae. 2.130 Adsensere omnes, et, quae sibi quisque timebat, 2.131 unius in miseri exitium conversa tulere. 2.132 Iamque dies infanda aderat; mihi sacra parari, 2.133 et salsae fruges, et circum tempora vittae: 2.134 eripui, fateor, leto me, et vincula rupi, 2.135 limosoque lacu per noctem obscurus in ulva 2.136 delitui, dum vela darent, si forte dedissent. 2.137 Nec mihi iam patriam antiquam spes ulla videndi,
2.139 quos illi fors et poenas ob nostra reposcent 2.140 effugia, et culpam hanc miserorum morte piabunt. 2.141 Quod te per superos et conscia numina veri, 2.142 per si qua est quae restet adhuc mortalibus usquam 2.143 intemerata fides, oro, miserere laborum 2.144 tantorum, miserere animi non digna ferentis.
2.154 Vos, aeterni ignes, et non violabile vestrum
2.156 quos fugi, vittaeque deum, quas hostia gessi:
2.164 Tydides sed enim scelerumque inventor Ulixes,
2.171 Nec dubiis ea signa dedit Tritonia monstris. 2.172 Vix positum castris simulacrum, arsere coruscae 2.173 luminibus flammae arrectis, salsusque per artus 2.174 sudor iit, terque ipsa solo—mirabile dictu— 2.175 emicuit, parmamque ferens hastamque trementem.
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. 2.195 Talibus insidiis periurique arte Sinonis 2.196 credita res, captique dolis lacrimisque coactis, 2.197 quos neque Tydides, nec Larisaeus Achilles,
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 | sup>
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,
2.57 thus hailed the people: “O unhappy men! 2.58 What madness this? Who deems our foemen fled? 2.59 Think ye the gifts of Greece can lack for guile? 2.60 Have ye not known Ulysses? The Achaean 2.61 hides, caged in yonder beams; or this is reared ' "2.62 for engin'ry on our proud battlements, " '2.63 to spy upon our roof-tops, or descend ' "2.64 in ruin on the city. 'T is a snare. " "2.65 Trust not this horse, O Troy, whate'er it bode! " '2.66 I fear the Greeks, though gift on gift they bear.” 2.67 So saying, he whirled with ponderous javelin 2.68 a sturdy stroke straight at the rounded side 2.69 of the great, jointed beast. A tremor struck 2.70 its towering form, and through the cavernous womb 2.71 rolled loud, reverberate rumbling, deep and long. ' "2.72 If heaven's decree, if our own wills, that hour, " '2.73 had not been fixed on woe, his spear had brought 2.74 a bloody slaughter on our ambushed foe, 2.75 and Troy were standing on the earth this day! 2.77 But, lo! with hands fast bound behind, a youth 2.78 by clamorous Dardan shepherds haled along, 2.79 was brought before our king,—to this sole end 2.80 a self-surrendered captive, that he might, 2.81 although a nameless stranger, cunningly 2.82 deliver to the Greek the gates of Troy . 2.83 His firm-set mind flinched not from either goal,— 2.84 uccess in crime, or on swift death to fall. 2.85 The thronging Trojan youth made haste his way 2.86 from every side, all eager to see close ' "2.87 their captive's face, and clout with emulous scorn. " '2.88 Hear now what Greek deception is, and learn 2.89 from one dark wickedness the whole. For he, 2.90 a mark for every eye, defenceless, dazed, 2.91 tood staring at our Phrygian hosts, and cried: 2.92 “Woe worth the day! What ocean or what shore 2.93 will have me now? What desperate path remains 2.94 for miserable me? Now have I lost ' "2.95 all foothold with the Greeks, and o'er my head " "2.96 Troy 's furious sons call bloody vengeance down.” " '2.97 Such groans and anguish turned all rage away 2.98 and stayed our lifted hands. We bade him tell 2.99 his birth, his errand, and from whence might be 2.100 uch hope of mercy for a foe in chains. ' "
2.102 “O King! I will confess, whate'er befall, " '2.103 the whole unvarnished truth. I will not hide 2.104 my Grecian birth. Yea, thus will I begin. 2.105 For Fortune has brought wretched Sinon low; 2.106 but never shall her cruelty impair 2.107 his honor and his truth. Perchance the name ' "2.108 of Palamedes, Belus' glorious son, " '2.109 has come by rumor to your listening ears; 2.110 whom by false witness and conspiracy, 2.111 because his counsel was not for this war, 2.112 the Greeks condemned, though guiltless, to his death, 2.113 and now make much lament for him they slew. 2.114 I, his companion, of his kith and kin, ' "2.115 ent hither by my humble sire's command, " '2.116 followed his arms and fortunes from my youth. 2.117 Long as his throne endured, and while he throve 2.118 in conclave with his kingly peers, we twain 2.119 ome name and lustre bore; but afterward, 2.120 because that cheat Ulysses envied him 2.121 (Ye know the deed), he from this world withdrew, 2.122 and I in gloom and tribulation sore 2.123 lived miserably on, lamenting loud ' "2.124 my lost friend's blameless fall. A fool was I " '2.125 that kept not these lips closed; but I had vowed 2.126 that if a conqueror home to Greece I came, 2.127 I would avenge. Such words moved wrath, and were 2.128 the first shock of my ruin; from that hour, 2.129 Ulysses whispered slander and alarm; ' "2.130 breathed doubt and malice into all men's ears, " '2.131 and darkly plotted how to strike his blow. 2.132 Nor rest had he, till Calchas, as his tool,- 2.133 but why unfold this useless, cruel story? 2.134 Why make delay? Ye count all sons of Greece 2.135 arrayed as one; and to have heard thus far 2.136 uffices you. Take now your ripe revenge! ' "2.137 Ulysses smiles and Atreus' royal sons " 2.139 We ply him then with passionate appeal 2.140 and question all his cause: of guilt so dire 2.141 or such Greek guile we harbored not the thought. 2.142 So on he prates, with well-feigned grief and fear, 2.143 and from his Iying heart thus told his tale: 2.144 “Full oft the Greeks had fain achieved their flight,
2.154 he brings the sorrowful commandment home:
2.156 the wild winds were appeased, when first ye came, ' "
2.164 amid the people's tumult and acclaim, " 2.171 and hid himself, refusing to bring forth 2.172 His word of guile, and name what wretch should die. 2.173 At last, reluctant, and all loudly urged 2.174 By false Ulysses, he fulfils their plot, 2.175 and, lifting up his voice oracular,
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. 2.195 O, by yon powers in heaven which witness truth, 2.196 by aught in this dark world remaining now 2.197 of spotless human faith and innocence,
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 |
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70. None, None, nan
Tagged with subjects: • Aeschylus
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 368; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 82
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71. None, None, nan
Tagged with subjects: • Aeschylus, • Aeschylus, and Sophocles • Life of Aeschylus,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 189, 462, 627; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 650
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72. None, None, nan
Tagged with subjects: • Aeschylus • Aeschylus (tragic poet) • Aeschylus, and the tragic canon
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 71; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 156; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 181, 182
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