1. Hesiod, Works And Days, 166, 289-292 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 127; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
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166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε,289 τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν 290 ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν 291 καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηται, 292 ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. ' None | sup>
166 And dreadful battles vanquished some of these,289 of force. The son of Cronus made this act 290 For men - that fish, wild beasts and birds should eat 291 Each other, being lawless, but the pact 292 He made with humankind is very meet – ' None |
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2. Hesiod, Theogony, 91-96, 472-473 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon, and Achilles • Agamemnon, oaths sworn by
Found in books: Edmunds (2021), Greek Myth, 23; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 72; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 10; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 125
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91 ἐρχόμενον δʼ ἀνʼ ἀγῶνα θεὸν ὣς ἱλάσκονται 92 αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν· 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
472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο'473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. ' None | sup>
91 She serves. Each god-nursed king whom they adore, 92 Beholding him at birth, for him they pour 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
472 He whom the goddess looks on favourably'473 Easily gains great honour. She bestow ' None |
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3. Homer, Iliad, 1.1-1.10, 1.19, 1.25, 1.28, 1.32, 1.34-1.45, 1.53-1.56, 1.61-1.63, 1.70-1.72, 1.74-1.108, 1.118-1.148, 1.152-1.168, 1.176, 1.183-1.223, 1.225-1.247, 1.266-1.273, 1.275, 1.277-1.284, 1.287-1.289, 1.292, 1.302, 1.348-1.361, 1.448, 1.524, 2.1-2.75, 2.100-2.108, 2.110, 2.139, 2.142-2.207, 2.211-2.282, 2.291, 2.299-2.330, 2.353, 2.370-2.374, 2.378, 2.412, 2.419-2.420, 2.522, 2.547-2.549, 2.557-2.559, 2.567, 2.577-2.578, 2.604-2.609, 2.631-2.635, 2.682, 3.121-3.124, 3.126-3.127, 3.130-3.131, 3.158, 3.162-3.170, 3.173-3.174, 3.177-3.183, 3.203-3.224, 3.232-3.233, 3.241-3.242, 3.256, 3.259, 3.267-3.301, 3.323, 4.64-4.104, 4.164-4.165, 4.168, 4.349, 4.353, 5.440-5.442, 5.721, 5.724-5.725, 5.732, 5.738-5.742, 5.784, 5.787-5.791, 5.826-5.834, 5.859-5.863, 5.880-5.881, 5.888, 5.890-5.894, 5.906, 6.52, 6.55-6.60, 6.123, 6.138, 6.174, 6.208, 6.325, 6.329, 6.331, 6.356, 7.125, 7.132-7.157, 7.351-7.352, 7.411, 8.236-8.238, 8.512, 9.96, 9.143, 9.145, 9.158-9.161, 9.198, 9.225, 9.247-9.248, 9.251-9.303, 9.308-9.310, 9.312-9.314, 9.318-9.333, 9.337, 9.340-9.341, 9.346, 9.354, 9.356-9.363, 9.401-9.416, 9.426-9.429, 9.434-9.605, 9.613-9.614, 9.618-9.619, 9.629-9.632, 9.635-9.637, 9.645-9.653, 10.5-10.6, 10.9-10.10, 10.46, 10.74, 10.93-10.94, 10.103, 10.319-10.333, 10.513, 11.269-11.271, 11.707, 11.727-11.730, 11.772, 11.783-11.784, 12.164-12.172, 12.230, 12.237-12.240, 12.243, 12.310-12.321, 13.59-13.61, 13.63, 13.72, 13.95-13.124, 14.243, 14.270-14.282, 14.323-14.324, 14.331-14.353, 14.364-14.367, 15.36, 15.184-15.199, 15.203-15.204, 15.387, 16.34-16.35, 16.39-16.40, 16.88, 16.96-16.100, 16.119, 16.386, 16.482-16.484, 16.686-16.687, 16.783-16.806, 16.844-16.847, 16.852-16.853, 18.57-18.60, 18.98-18.121, 18.251-18.252, 18.254-18.305, 18.311, 18.478-18.608, 19.16-19.18, 19.28-19.36, 19.56-19.73, 19.78-19.144, 19.146-19.275, 19.278, 19.284-19.285, 19.407, 19.409, 21.31, 21.74, 21.99-21.113, 21.140-21.143, 21.150, 21.152-21.153, 21.157-21.160, 21.225-21.226, 21.266-21.267, 21.273-21.304, 21.316-21.323, 21.390, 21.441-21.460, 21.470, 22.99-22.107, 22.161, 22.171-22.172, 22.179-22.180, 22.209, 22.215, 22.224, 22.226, 22.344, 22.346-22.348, 22.355-22.366, 23.62-23.107, 23.114-23.122, 23.128-23.248, 23.326-23.333, 23.581-23.585, 23.629-23.631, 23.679, 24.125, 24.130-24.132, 24.134-24.135, 24.376-24.377, 24.411, 24.424, 24.468-24.469, 24.486-24.488, 24.503-24.504, 24.516, 24.525-24.533, 24.669, 24.686 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, and Agamemnon • Achilles, quarrel with Agamemnon • Aeschylus, Agamemnon • Agamemnon • Agamemnon (Aeschylus) • Agamemnon (hero) • Agamemnon of Mycenae • Agamemnon, • Agamemnon, Agamemnon’s apology • Agamemnon, and Achilles • Agamemnon, and Calchas • Agamemnon, and Menelaus • Agamemnon, and Mycenae • Agamemnon, anger of • Agamemnon, death of • Agamemnon, in Longus • Agamemnon, in Troades • Agamemnon, in myth • Agamemnon, in the Odyssey • Agamemnon, oaths sworn by • Agamemnon, oaths with Menelaus • Agamemnon, quarrel with Achilles • Agamemnon, restitution to Achilles • Agamemnon, sceptre of • Agamemnon, threat to Achilles in Iliad • Agamemnon, treads on textiles • Agamemnon, ‘Atreus’ son’ • Chorus of Agamemnon • Clytemnestra (Sophocles), and Agamemnon • Herald, of Agamemnon • Iliad (Homer), on Agamemnon • Menelaus, and Agamemnon • Peter-Cornelius narrative and visions, intertextual approaches, Homeric dream of Agamemnon • Ruin (Atē), Agamemnons murder as • Turnus, intertextual identity, Agamemnon • characters, tragic/mythical, Agamemnon • death, of Agamemnon • dramatis personae, Agamemnon • gifts, ceremonial, Achilles and Agamemnon • necessity, in the Agamemnon • sacrifice, animal, human, of Iphigenia in the Agamemnon • sceptre, Agamemnon’s • themis, in the Agamemnon • tomb, of Agamemnon
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 32, 33, 34; Athanassaki and Titchener (2022), Plutarch's Cities, 220; Augoustakis (2014), Flavian Poetry and its Greek Past, 15; Augoustakis et al. (2021), Fides in Flavian Literature, 155, 162, 167; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 125, 126, 127; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 6, 81, 82, 84, 88; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 40, 41, 45; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 161; Bowie (2021), Essays on Ancient Greek Literature and Culture, 63; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 241, 632, 866; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 22, 24, 29, 30, 31, 41, 42, 43, 46, 47, 50, 63, 64, 65, 66, 69, 72, 73, 113, 186; Brule (2003), Women of Ancient Greece, 44, 50; Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 17; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Culík-Baird (2022), Cicero and the Early Latin Poets, 148; Edmunds (2021), Greek Myth, 24, 26, 37; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 148, 163, 256, 257, 274, 278, 279; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 17, 41, 68, 166, 234, 236, 237, 238, 242, 244, 254, 256, 257, 263, 265, 276, 324; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 104; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 66, 315, 316; Hawes (2021), Pausanias in the World of Greek Myth, 127, 128, 130, 134, 135; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 143, 144, 222, 223; Johnston (2008), Ancient Greek Divination, 122, 135; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 41, 110, 192, 256; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 127, 132, 140, 153, 154, 156, 170, 378, 746; Keith and Myers (2023), Vergil and Elegy. 291; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 8, 12, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 55, 57, 76; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 36, 38, 321, 325, 327; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 21, 22, 26, 27, 28, 29, 30, 31, 32, 33, 43; Levison (2023), The Greek Life of Adam and Eve. 236, 1032; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 69, 70; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 4, 5, 35, 36, 37; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 32, 42, 44; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 99, 139; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 75, 98, 132, 162; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 174, 231; Mikalson (2003), Herodotus and Religion in the Persian Wars, 207; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 74, 130; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 34; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 3, 28, 91, 115, 116, 120, 143, 145, 166, 168, 169, 170, 333; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 43, 84, 128; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 11, 134, 186; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 135, 136, 138; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 19, 35, 46, 68, 163; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 28, 29, 31, 32; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 146; Satlow (2013), The Gift in Antiquity, 22; Schibli (2002), Hierocles of Alexandria, 253; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 4, 72; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 14; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 162; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 23, 135, 173, 205; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 22, 30, 55, 63, 81, 82, 87, 91, 93; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 10, 26, 52, 56, 63, 64, 65, 81, 112, 139, 144, 201, 215, 216, 296; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 144, 253; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 313, 398; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 15; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 163, 164, 165, 166, 167, 168, 169; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 32, 35, 36, 37, 41, 42, 56, 96, 97, 107, 109, 135, 182, 183, 190, 203, 204, 216, 217, 474, 480, 481, 484, 487; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 214
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1.1 μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος 1.2 οὐλομένην, ἣ μυρίʼ Ἀχαιοῖς ἄλγεʼ ἔθηκε,' ... '24.533 φοιτᾷ δʼ οὔτε θεοῖσι τετιμένος οὔτε βροτοῖσιν.
24.669 ἔσται τοι καὶ ταῦτα γέρον Πρίαμʼ ὡς σὺ κελεύεις·
24.686 σεῖο δέ κε ζωοῦ καὶ τρὶς τόσα δοῖεν ἄποινα' ' None | sup>
1.1 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "1.3 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " ... "
24.669 For nine days' space will we wail for him in our halls, and on the tenth will we make his funeral, and the folk shall feast, and on the eleventh will we heap a barrow over him, and on the twelfth will we do battle, if so be we must. Then spake to him in answer swift-footed, goodly Achilles:Thus shall this also be aged Priam, even as thou wouldest have it; " "
24.686 Now verily hast thou ransomed thy son, and a great price thou gavest. But for thine own life must the sons thou hast, they that be left behind, give ransom thrice so great, if so be Agamemnon, Atreus' son, have knowledge of thee, or the host of the Achaeans have knowledge. So spake he, and the old man was seized with fear, and made the herald to arise. " " None |
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4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 292; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 326
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5. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Achilles, and Agamemnon • Agamemnon • Agamemnon, • Agamemnon, Agamemnon’s apology • Agamemnon, and Achilles • Agamemnon, and Menelaus • Agamemnon, anger of • Agamemnon, death of • Agamemnon, in Hades • Agamemnon, in the Odyssey • Agamemnon, oaths sworn by • Agamemnon, ‘Atreus’ son’ • Chorus of Agamemnon • Herald, of Agamemnon • kills Agamemnon • sacrifice, animal, human, of Iphigenia in the Agamemnon • tomb, of Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 15, 301, 302; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 3, 7, 87, 88; Bowie (2021), Essays on Ancient Greek Literature and Culture, 491; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 866; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 31; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 87; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 285; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 124, 130, 163; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 45, 48, 113, 132, 234, 235, 236, 238, 245; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 51, 52; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 49; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 170, 171; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 223; Johnston (2008), Ancient Greek Divination, 135; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 593, 746; Keith and Myers (2023), Vergil and Elegy. 84, 89, 93, 95; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 54, 55, 57, 59; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 325, 327; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 33, 34, 43; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 7; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 32, 42; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 231; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 3, 27, 28, 115, 116, 143, 145, 162, 166, 169, 170, 237, 333; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 43; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73, 100, 189; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 19, 35; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 32; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 120, 134, 146; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 229; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 101; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 170; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 93, 191; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 26, 64, 65, 81; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 253; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 15, 301, 302; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 165; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 107, 109, 135; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 101, 214
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6. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Keith and Myers (2023), Vergil and Elegy. 291; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 55
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7. None, None, nan (7th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Agamemnon • Chorus of Agamemnon
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 48; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
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8. Aeschylus, Agamemnon, 114-120, 135-137, 150, 197, 205-247, 250-251, 282, 316, 437-444, 452-455, 486-487, 601-604, 606-609, 782-787, 799-804, 810-811, 813-817, 830-833, 841, 855-891, 895-911, 918-919, 921-929, 1019-1021, 1035-1038, 1054-1057, 1060-1061, 1099-1129, 1144, 1156-1161, 1178-1183, 1223, 1228-1238, 1322-1323, 1343, 1353, 1356-1357, 1366, 1382-1383, 1389-1390, 1420, 1432-1433, 1441-1442, 1526-1527, 1564, 1577-1616 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, Agamemnon • Agamemnon • Agamemnon (Aeschylus) • Agamemnon, • Agamemnon, and dike • Agamemnon, as ancestor figure • Agamemnon, death of • Agamemnon, in Hades • Agamemnon, in Longus • Agamemnon, motive of in sacrificing Iphigenia • Agamemnon, murder of • Agamemnon, mutilation of • Agamemnon, polluted • Agamemnon, raising of • Agamemnon, treads on textiles • Cassandra, in Agamemnon • Chorus of Agamemnon • Clytaemnestra, in Agamemnon • Clytemnestra (Sophocles), and Agamemnon • Clytemnestra, Aeschylus Agamemnon • Herald, of Agamemnon • Ruin (Atē), Agamemnons murder as • Seneca, WORKS Agamemnon • Watchman of Agamemnon • characters, tragic/mythical, Agamemnon • death, of Agamemnon • east-west trajectories, of Aeschylus Agamemnon • fire imagery, Agamemnon (Aeschylus) • kills Agamemnon • kills Agamemnon, as maenad • necessity, in the Agamemnon • persuasion, in Agamemnon • sacrifice, animal, human, of Iphigenia in the Agamemnon • themis, in the Agamemnon • tomb, of Agamemnon
Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 55, 56; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 630, 631; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 31; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 51; Feldman (2006), Judaism and Hellenism Reconsidered, 258; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 100, 188; Gera (2014), Judith, 58; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 7; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 51, 52, 53; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 49, 50; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 132, 168, 289, 415, 746; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 46, 82; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 7; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 336; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 158; Meinel (2015), Pollution and Crisis in Greek Tragedy, 117, 121; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 55, 174, 175, 176, 177, 178, 179; 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. 38, 39, 40, 42, 73, 134, 145, 172, 173, 175, 176, 179, 180, 181, 187, 188, 189, 197; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 132, 134, 135, 136, 137, 138, 139, 140, 141, 221, 231, 232; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 31, 32, 33, 35, 36, 37, 38, 39, 41, 42, 59, 72; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 4, 5, 29, 72, 75, 97, 118, 128, 130, 229, 230, 231, 234, 235, 236, 237; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 59, 70, 80, 85, 98, 102, 106, 128, 129, 210, 211; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 166; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 15, 120, 296
sup>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.
135
197 τρίβῳ κατέξαινον ἄν-
205 ἄναξ δʼ ὁ πρέσβυς τότʼ εἶπε φωνῶν· 206 βαρεῖα μὲν κὴρ τὸ μὴ πιθέσθαι, 207 217 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-
452 οἱ δʼ αὐτοῦ περὶ τεῖχος 453 θήκας Ἰλιάδος γᾶς 454 εὔμορφοι κατέχουσιν· ἐχ- 455 θρὰ δʼ ἔχοντας ἔκρυψεν. Χορός
782 ἄγε δή, βασιλεῦ, Τροίας πτολίπορθʼ, 783 Ἀτρέως γένεθλον, 785 πῶς σε προσείπω; πῶς σε σεβίζω 786 μήθʼ ὑπεράρας μήθʼ ὑποκάμψας 787 καιρὸν χάριτος;
799 σὺ δέ μοι τότε μὲν στέλλων στρατιὰν 800 Ἑλένης ἕνεκʼ, οὐ γάρ σʼ ἐπικεύσω, 801 κάρτʼ ἀπομούσως ἦσθα γεγραμμένος, 802 οὐδʼ εὖ πραπίδων οἴακα νέμων
810 πρῶτον μὲν Ἄργος καὶ θεοὺς ἐγχωρίους 811 δίκη προσειπεῖν, τοὺς ἐμοὶ μεταιτίους
813 Πριάμου· δίκας γὰρ οὐκ ἀπὸ γλώσσης θεοὶ 814 κλύοντες ἀνδροθνῆτας Ἰλίου φθορὰς 815 ἐς αἱματηρὸν τεῦχος οὐ διχορρόπως 816 ψήφους ἔθεντο· τῷ δʼ ἐναντίῳ κύτει 817 ἐλπὶς προσῄει χειρὸς οὐ πληρουμένῳ.
830 τὰ δʼ ἐς τὸ σὸν φρόνημα, μέμνημαι κλύων, 831 καὶ φημὶ ταὐτὰ καὶ συνήγορόν μʼ ἔχεις. 832 παύροις γὰρ ἀνδρῶν ἐστι συγγενὲς τόδε, 833 φίλον τὸν εὐτυχοῦντʼ ἄνευ φθόνου σέβειν.
841 μόνος δʼ Ὀδυσσεύς, ὅσπερ οὐχ ἑκὼν ἔπλει,
855 ἄνδρες πολῖται, πρέσβος Ἀργείων τόδε, 856 οὐκ αἰσχυνοῦμαι τοὺς φιλάνορας τρόπους 857 λέξαι πρὸς ὑμᾶς· ἐν χρόνῳ δʼ ἀποφθίνει 858 τὸ τάρβος ἀνθρώποισιν. οὐκ ἄλλων πάρα 859 μαθοῦσʼ, ἐμαυτῆς δύσφορον λέξω βίον 860 τοσόνδʼ ὅσον περ οὗτος ἦν ὑπʼ Ἰλίῳ. 861 τὸ μὲν γυναῖκα πρῶτον ἄρσενος δίχα 862 ἧσθαι δόμοις ἔρημον ἔκπαγλον κακόν, 863 πολλὰς κλύουσαν κληδόνας παλιγκότους· 864 καὶ τὸν μὲν ἥκειν, τὸν δʼ ἐπεσφέρειν κακοῦ 865 κάκιον ἄλλο πῆμα, λάσκοντας δόμοις. 866 καὶ τραυμάτων μὲν εἰ τόσων ἐτύγχανεν 867 ἀνὴρ ὅδʼ, ὡς πρὸς οἶκον ὠχετεύετο 868 φάτις, τέτρηται δικτύου πλέον λέγειν. 869 εἰ δʼ ἦν τεθνηκώς, ὡς ἐπλήθυον λόγοι, 870 τρισώματός τἂν Γηρυὼν ὁ δεύτερος 871 πολλὴν ἄνωθεν, τὴν κάτω γὰρ οὐ λέγω, 872 χθονὸς τρίμοιρον χλαῖναν ἐξηύχει λαβεῖν, 873 ἅπαξ ἑκάστῳ κατθανὼν μορφώματι. 874 τοιῶνδʼ ἕκατι κληδόνων παλιγκότων 875 πολλὰς ἄνωθεν ἀρτάνας ἐμῆς δέρης 876 ἔλυσαν ἄλλοι πρὸς βίαν λελημμένης. 877 ἐκ τῶνδέ τοι παῖς ἐνθάδʼ οὐ παραστατεῖ, 878 ἐμῶν τε καὶ σῶν κύριος πιστωμάτων, 879 ὡς χρῆν, Ὀρέστης· μηδὲ θαυμάσῃς τόδε. 880 τρέφει γὰρ αὐτὸν εὐμενὴς δορύξενος 881 Στρόφιος ὁ Φωκεύς, ἀμφίλεκτα πήματα 882 ἐμοὶ προφωνῶν, τόν θʼ ὑπʼ Ἰλίῳ σέθεν 883 κίνδυνον, εἴ τε δημόθρους ἀναρχία 884 βουλὴν καταρρίψειεν, ὥστε σύγγονον 885 βροτοῖσι τὸν πεσόντα λακτίσαι πλέον. 886 τοιάδε μέντοι σκῆψις οὐ δόλον φέρει. Κλυταιμήστρα 887 ἔμοιγε μὲν δὴ κλαυμάτων ἐπίσσυτοι 888 πηγαὶ κατεσβήκασιν, οὐδʼ ἔνι σταγών. 889 ἐν ὀψικοίτοις δʼ ὄμμασιν βλάβας ἔχω 890 τὰς ἀμφί σοι κλαίουσα λαμπτηρουχίας 891 ἀτημελήτους αἰέν. ἐν δʼ ὀνείρασιν
895 νῦν ταῦτα πάντα τλᾶσʼ ἀπενθήτῳ φρενὶ 896 λέγοιμʼ ἂν ἄνδρα τόνδε τῶν σταθμῶν κύνα, 897 σωτῆρα ναὸς πρότονον, ὑψηλῆς στέγης 898 στῦλον ποδήρη, μονογενὲς τέκνον πατρί, 899 καὶ γῆν φανεῖσαν ναυτίλοις παρʼ ἐλπίδα, 900 κάλλιστον ἦμαρ εἰσιδεῖν ἐκ χείματος, 901 ὁδοιπόρῳ διψῶντι πηγαῖον ῥέος· 902 τερπνὸν δὲ τἀναγκαῖον ἐκφυγεῖν ἅπαν. 903 τοιοῖσδέ τοί νιν ἀξιῶ προσφθέγμασιν. 904 φθόνος δʼ ἀπέστω· πολλὰ γὰρ τὰ πρὶν κακὰ 905 ἠνειχόμεσθα. νῦν δέ μοι, φίλον κάρα, 906 ἔκβαινʼ ἀπήνης τῆσδε, μὴ χαμαὶ τιθεὶς 907 τὸν σὸν πόδʼ, ὦναξ, Ἰλίου πορθήτορα. 908 δμῳαί, τί μέλλεθʼ, αἷς ἐπέσταλται τέλος 909 πέδον κελεύθου στρωννύναι πετάσμασιν; 910 εὐθὺς γενέσθω πορφυρόστρωτος πόρος 911 ἐς δῶμʼ ἄελπτον ὡς ἂν ἡγῆται δίκη.
918 καὶ τἄλλα μὴ γυναικὸς ἐν τρόποις ἐμὲ 919 ἅβρυνε, μηδὲ βαρβάρου φωτὸς δίκην 925 λέγω κατʼ ἄνδρα, μὴ θεόν, σέβειν ἐμέ. 927 κληδὼν ἀυτεῖ· καὶ τὸ μὴ κακῶς φρονεῖν'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
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 1104 ἑκὰς ἀποστατεῖ. Χορός 1105 τούτων ἄιδρίς εἰμι τῶν μαντευμάτων. 1106 ἐκεῖνα δʼ ἔγνων· πᾶσα γὰρ πόλις βοᾷ. Κασάνδρα 1107 ἰὼ τάλαινα, τόδε γὰρ τελεῖς, 1108 τὸν ὁμοδέμνιον πόσιν 1109 λουτροῖσι φαιδρύνασα—πῶς φράσω τέλος; 1110 τάχος γὰρ τόδʼ ἔσται· προτείνει δὲ χεὶρ ἐκ 1111 χερὸς ὀρέγματα. Χορός 1112 οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1113 ἐπαργέμοισι θεσφάτοις ἀμηχανῶ. Κασάνδρα 1
114 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'
1144 Ἴτυν Ἴτυν στένουσʼ ἀμφιθαλῆ κακοῖς
1156 ἰὼ γάμοι γάμοι Πάριδος ὀλέθριοι φίλων. 1157 ἰὼ Σκαμάνδρου πάτριον ποτόν. 1158 τότε μὲν ἀμφὶ σὰς ἀϊόνας τάλαινʼ 1159 ἠνυτόμαν τροφαῖς· 1160 νῦν δʼ ἀμφὶ Κωκυτόν τε κἀχερουσίους 1161 ὄχθας ἔοικα θεσπιῳδήσειν τάχα. Χορός
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.
1223 ἐκ τῶνδε ποινὰς φημὶ βουλεύειν τινὰ
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.
1322 ἅπαξ ἔτʼ εἰπεῖν ῥῆσιν οὐ θρῆνον θέλω 1323 ἐμὸν τὸν αὐτῆς. ἡλίῳ δʼ ἐπεύχομαι
1343 ὤμοι, πέπληγμαι καιρίαν πληγὴν ἔσω. Χορός
1353 ψηφίζομαί τι δρᾶν· τὸ μὴ μέλλειν δʼ ἀκμή.—
1356 —χρονίζομεν γάρ. οἱ δὲ τῆς μελλοῦς κλέος
1357 πέδοι πατοῦντες οὐ καθεύδουσιν χερί.—
1366 —ἦ γὰρ τεκμηρίοισιν ἐξ οἰμωγμάτων
1382 ἄπειρον ἀμφίβληστρον, ὥσπερ ἰχθύων, 1383 περιστιχίζω, πλοῦτον εἵματος κακόν.
1389 κἀκφυσιῶν ὀξεῖαν αἵματος σφαγὴν 1390 βάλλει μʼ ἐρεμνῇ ψακάδι φοινίας δρόσου,
1420 μιασμάτων ἄποινʼ; ἐπήκοος δʼ ἐμῶν
1432 μὰ τὴν τέλειον τῆς ἐμῆς παιδὸς Δίκην, 1433 Ἄτην Ἐρινύν θʼ, αἷσι τόνδʼ ἔσφαξʼ ἐγώ,
1441 καὶ κοινόλεκτρος τοῦδε, θεσφατηλόγος 1442 πιστὴ ξύνευνος, ναυτίλων δὲ σελμάτων
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, 1582 χερὸς πατρῴας ἐκτίνοντα μηχανάς. 1583 Ἀτρεὺς γὰρ ἄρχων τῆσδε γῆς, τούτου πατήρ, 1584 πατέρα Θυέστην τὸν ἐμόν, ὡς τορῶς φράσαι, 1585 αὑτοῦ δʼ ἀδελφόν, ἀμφίλεκτος ὢν κράτει, 1586 ἠνδρηλάτησεν ἐκ πόλεώς τε καὶ δόμων. 1587 καὶ προστρόπαιος ἑστίας μολὼν πάλιν 1588 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, 1
601 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, 1611 ἰδόντα τοῦτον τῆς δίκης ἐν ἕρκεσιν. Χορός ' None
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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!
135
150
197 The Argeians’ flowery prime:
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,
452 But some there, round the rampart, have 453 In Ilian earth, each one his grave: 454 All fair-formed as at birth, 455 It hid them — what they have and hold — the hostile earth.
782 Approach then, my monarch, of 783 How ought I address thee, how ought I revere thee, — nor yet overhitting 784 Nor yet underbending the grace that is fitting? 785 Many of mortals hasten to honour the seeming-to-be — 786 Passing by justice: and, with the ill-faring, to groan as he groans all are free. 787 But no bite of the sorrow their liver has reached to:
799 But now — from no outside of mind, nor unlovingly — gracious thou art 800 To those who have ended the labour, fulfilling their part; 801 And in time shalt thou know, by inquiry instructed, 802 Who of citizens justly, and who not to purpose, the city conducted. AGAMEMNON.
810 First, indeed, 811 ’T is right addressing — those with me the partners
813 of Priamos: gods who, from no tongue hearing 814 The rights o’ the cause, for 815 Into the bloody vase, not oscillating, 816 Put the vote-pebbles, while, o’ the rival vessel, 817 Hope rose up to the lip-edge: filled it was not.
830 But — as for thy thought, I remember hearing — 831 I say the same, and thou co-pleader hast me. 832 Since few of men this faculty is born with — 833 To honour, without grudge, their friend, successful.
841 While just Odusseus — he who sailed not willing —
855 Men, citizens, Argeians here, my worships! 856 I shall not shame me, consort-loving manners 857 To tell before you: for in time there dies off 858 The diffidence from people. Not from others 859 Learning, I of myself will tell the hard life 860 I bore so long as this man was ’neath 861 First: for a woman, from the male divided, 862 To sit at home alone, is monstrous evil — 863 Hearing the many rumours back-revenging: 864 And for now This to come, now That bring after 865 Woe, and still worse woe, bawling in the household! 866 And truly, if so many wounds had chanced on 867 My husband here, as homeward used to dribble 868 Report, he’s pierced more than a net to speak of! 869 While, were he dying (as the words abounded) 870 A triple-bodied Geruon the Second, 871 Plenty above — for loads below I count not — 872 of earth a three-share cloak he’d boast of taking, 873 Once only dying in each several figure! 874 Because of suchlike rumours back-revenging, 875 Many the halters from my neck, above head, 876 Others than I loosed — loosed from neck by main force! 877 From this cause, sure, the boy stands not beside me — 878 Possessor of our troth-plights, thine and mine too — 879 As ought Orestes: be not thou astonished! 880 For, him brings up our well-disposed guest-captive 881 Strophios the Phokian — ills that told on both sides 882 To me predicting — both of thee ’neath 883 The danger, and if anarchy’s mob-uproar 884 Should overthrow thy council; since ’t is born with 885 Mortals, — whoe’er has fallen, the more to kick him. 886 Such an excuse, I think, no cunning carries! 887 As for myself — why, of my wails the rushing 888 Fountains are dried up: not in them a drop more! 889 And in my late-to-bed eyes I have damage, 890 Bewailing what concerned thee, those torch-holdings 891 For ever unattended to. In dreams — why,
895 Now, all this having suffered, from soul grief-free 896 I would style this man here the dog o’ the stables, 897 The saviour forestay of the ship, the high roof’s 898 Ground-prop, son sole-begotten to his father, 899 — Ay, land appearing to the sailors past hope, 900 Loveliest day to see after a tempest, 901 To the wayfaring-one athirst a well-spring, 902 — The joy, in short, of ’scaping all that ’s — fatal! 903 I judge him worth addresses such as these are 904 — Envy stand off! — for many those old evils 905 We underwent. And now, to me — dear headship! — 906 Dismount thou from this car, not earthward setting 907 The foot of thine, O king, that’s 908 Slave-maids, why tarry? — whose the task allotted 909 To strew the soil o’ the road with carpet-spreadings. 910 Immediately be purple-strewn the pathway, 911 So that to home unhoped may lead him — Justice!
918 And for the rest, —-not me, in woman’s fashion, 919 Mollify, nor — as mode of barbarous man is — 925 I say — as man, not god, to me do homage! 927 Renown is loud, and — not to lose one’s senses,
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.
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 1104 Afar in the distance! CHOROS. 1105 of these I witless am — these prophesyings. 1106 But those I knew: for the whole city bruits them. KASSANDRA. 1107 Ah, unhappy one, this thou consummatest? 1107 Thy husband, thy bed’s common guest, 1108 In the bath having brightened. .. How shall I declare 1109 Consummation? It soon will be there: 1110 For hand after hand she outstretches, 1111 At life as she reaches! CHOROS. 1112 Nor yet I’ve gone with thee! for — after riddles — 1113 Now, in blind oracles, I feel resourceless. KASSANDRA. 1
114 Eh, eh, papai, papai, 1
114 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.
1144 From her unhappy breast
1144 Keeps moaning Itus, Itus, and his life
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, 1160 The unhappy! And now, by Kokutos and Acheron’s shore 1161 I shall soon be, it seems, these my oracles singing once more! CHOROS.
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.
1223 For this, I say, plans punishment a certain
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!
1322 Yet once for all, to speak a speech, I fain am: 1323 No dirge, mine for myself! The sun I pray to,
1343 Ah me! I am struck — a right-aimed stroke within me! CHOROS.
1353 Vote — to do something: not to wait — the main point! CHOROS 4.
1356 For we waste time; while they, — this waiting’s glory
1357 Treading to ground, — allow the hand no slumber. CHOROS 6.
1366 What, by the testifying
1382 A wrap-round with no outlet, as for fishes, 1383 I fence about him — the rich woe of the garment:
1389 And blowing forth a brisk blood-spatter, strikes me 1390 With the dark drop of slaughterous dew — rejoicing
1420 — Pollution’s penalty? But hearing mzy deeds
1432 By who fulfilled things for my daughter, Justice, 1433 Até, Erinus, — by whose help I slew him, —
1441 And couchmate of this man, oracle-speaker, 1442 Faithful bed-fellow, — ay, the sailors’ benches
1577 O light propitious of day justice-bringing! 1578 I may say truly, now, that men’s avengers, 1579 The gods from high, of earth behold the sorrows — 1580 Seeing, as I have, i’ the spun robes of the Erinues, 1581 This man here lying, — sight to me how pleasant! — 1582 His father’s hands’ contrivances repaying. 1583 For Atreus, this land’s lord, of this man father, 1584 Thuestes, my own father — to speak clearly — 1585 His brother too, — being i’ the rule contested, — 1586 Drove forth to exile from both town and household: 1587 And, coming back, to the hearth turned, a suppliant, 1588 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 1
601 He prays down — putting in his curse together 1
601 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, 1611 Seeing, as I have, this man i’ the toils of justice! CHOROS. ' None
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9. Aeschylus, Libation-Bearers, 32-41, 44-47, 59-67, 84-163, 260-261, 269-318, 320-322, 324-331, 345-374, 400-404, 429-433, 438-443, 456-465, 494, 517-518, 523-552, 555-558 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon, and a dream • Agamemnon, as ancestor figure • Agamemnon, as angry spirit • Agamemnon, as hero • Agamemnon, death of • Agamemnon, glory for • Agamemnon, in Hades • Agamemnon, in the Odyssey • Agamemnon, inhabiting Orestes • Agamemnon, isolation of • Agamemnon, mutilation of • Agamemnon, polluted • Agamemnon, raising of • Agamemnon, tomb of • Chorus of Agamemnon • heroes, in the Agamemnon • kills Agamemnon • sacrifice, animal, human, of Iphigenia in the Agamemnon • tomb, of Agamemnon
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 389, 390; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 129; Meinel (2015), Pollution and Crisis in Greek Tragedy, 121; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 122, 132, 181; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 166, 170; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73, 191, 192, 194, 195, 197; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 134, 142; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 120, 130, 237; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 93, 94, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 119, 120, 121, 122, 123, 124, 125, 126, 132, 170, 171
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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
59 ται δέ τις. τὸ δʼ εὐτυχεῖν, 60 τόδʼ ἐν βροτοῖς θεός τε καὶ θεοῦ πλέον. 61 ῥοπὴ δʼ ἐπισκοπεῖ δίκας 62 ταχεῖα τοὺς μὲν ἐν φάει, 63 τὰ δʼ ἐν μεταιχμίῳ σκότου 64 μένει χρονίζοντας ἄχη βρύει, 65 τοὺς δʼ ἄκραντος ἔχει νύξ. Χορός 66 διʼ αἵματʼ ἐκποθένθʼ ὑπὸ χθονὸς τροφοῦ 67 τίτας φόνος πέπηγεν οὐ διαρρύδαν.
84 δμωαὶ γυναῖκες, δωμάτων εὐθήμονες, 85 ἐπεὶ πάρεστε τῆσδε προστροπῆς ἐμοὶ 86 πομποί, γένεσθε τῶνδε σύμβουλοι πέρι· 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 122 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 153 ὀλομένῳ δεσπότᾳ 154 πρὸς ἔρυμα τόδε κακῶν, κεδνῶν τʼ 155 ἀπότροπον ἄγος ἀπεύχετον 156 κεχυμένων χοᾶν. κλύε δέ μοι, κλύε, σέ- 157 βας ὦ δέσποτʼ, ἐξ ἀμαυρᾶς φρενός. 158 ὀτοτοτοτοτοτοτοῖ, 1
59 ἴτω τις δορυ- 160 σθενὴς ἀνήρ, ἀναλυτὴρ δόμων, 161 Σκυθικά τʼ ἐν χεροῖν παλίντονʼ 162 ἐν ἔργῳ βέλη ʼπιπάλλων Ἄρης 163 σχέδιά τʼ αὐτόκωπα νωμῶν ξίφη. Ἠλέκτρα
260 οὔτʼ ἀρχικός σοι πᾶς ὅδʼ αὐανθεὶς πυθμὴν 261 βωμοῖς ἀρήξει βουθύτοις ἐν ἤμασιν.
269 οὔτοι προδώσει Λοξίου μεγασθενὴς 270 χρησμὸς κελεύων τόνδε κίνδυνον περᾶν, 271 κἀξορθιάζων πολλὰ καὶ δυσχειμέρους 272 ἄτας ὑφʼ ἧπαρ θερμὸν ἐξαυδώμενος, 273 εἰ μὴ μέτειμι τοῦ πατρὸς τοὺς αἰτίους· 274 τρόπον τὸν αὐτὸν ἀνταποκτεῖναι λέγων, 275 ἀποχρημάτοισι ζημίαις ταυρούμενον· 276 αὐτὸν δʼ ἔφασκε τῇ φίλῃ ψυχῇ τάδε 277 τείσειν μʼ ἔχοντα πολλὰ δυστερπῆ κακά. 278 τὰ μὲν γὰρ ἐκ γῆς δυσφρόνων μηνίματα 279 βροτοῖς πιφαύσκων εἶπε, τὰς δʼ αἰνῶν νόσους, 280 σαρκῶν ἐπαμβατῆρας ἀγρίαις γνάθοις 281 λειχῆνας ἐξέσθοντας ἀρχαίαν φύσιν· 282 λευκὰς δὲ κόρσας τῇδʼ ἐπαντέλλειν νόσῳ· 283 ἄλλας τʼ ἐφώνει προσβολάς Ἐρινύων 2
84 ἐκ τῶν πατρῴων αἱμάτων τελουμένας· 285 τὸ γὰρ σκοτεινὸν τῶν ἐνερτέρων βέλος 286 ἐκ προστροπαίων ἐν γένει πεπτωκότων, 287 καὶ λύσσα καὶ μάταιος ἐκ νυκτῶν φόβος 288 ὁρῶντα λαμπρὸν ἐν σκότῳ νωμῶντʼ ὀφρὺν 289 κινεῖ, ταράσσει, καὶ διώκεσθαι πόλεως 290 χαλκηλάτῳ πλάστιγγι λυμανθὲν δέμας. 291 καὶ τοῖς τοιούτοις οὔτε κρατῆρος μέρος 292 εἶναι μετασχεῖν, οὐ φιλοσπόνδου λιβός, 293 βωμῶν τʼ ἀπείργειν οὐχ ὁρωμένην πατρὸς 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, 300 θεοῦ τʼ ἐφετμαὶ καὶ πατρὸς πένθος μέγα, 301 καὶ πρὸς πιέζει χρημάτων ἀχηνία, 302 τὸ μὴ πολίτας εὐκλεεστάτους βροτῶν, 303 Τροίας ἀναστατῆρας εὐδόξῳ φρενί, 304 δυοῖν γυναικοῖν ὧδʼ ὑπηκόους πέλειν. 306 ἀλλʼ ὦ μεγάλαι Μοῖραι, Διόθεν 307 τῇδε τελευτᾶν, 308 τὸ δίκαιον μεταβαίνει. 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 315 ὦ πάτερ αἰνόπατερ, τί σοι 316 φάμενος ἢ τί ῥέξας 317 τύχοιμʼ ἂν ἕκαθεν οὐρίσας, 318 ἔνθα σʼ ἔχουσιν εὐναί,
320 ρον; χάριτες δʼ ὁμοίως
321 κέκληνται γόος εὐκλεὴς
322 προσθοδόμοις Ἀτρείδαις. Χορός
324 θανόντος οὐ δαμάζει
325 πυρὸς ἡ μαλερὰ γνάθος,
326 φαίνει δʼ ὕστερον ὀργάς·
327 ὀτοτύζεται δʼ ὁ θνῄσκων,
328 ἀναφαίνεται δʼ ὁ βλάπτων.
329 πατέρων τε καὶ τεκόντων 330 γόος ἔνδικος ματεύει 331 τὸ πᾶν ἀμφιλαφής ταραχθείς. Ἠλέκτρα
345 εἰ γὰρ ὑπʼ Ἰλίῳ 346 πρός τινος Λυκίων, πάτερ, 347 δορίτμητος κατηναρίσθης· 348 λιπὼν ἂν εὔκλειαν ἐν δόμοισι 349 τέκνων τʼ ἐν κελεύθοις 350 ἐπιστρεπτὸν αἰῶ 351 κτίσας πολύχωστον ἂν εἶχες 352 τάφον διαποντίου γᾶς 353 δώμασιν εὐφόρητον, Χορός 354 φίλος φίλοισι τοῖς 355 ἐκεῖ καλῶς θανοῦσιν 356 κατὰ χθονὸς ἐμπρέπων 357 σεμνότιμος ἀνάκτωρ, 358 πρόπολός τε τῶν μεγίστων 3
59 χθονίων ἐκεῖ τυράννων· 360 βασιλεὺς γὰρ ἦσθʼ, ὄφρʼ ἔζης, 361 μόριμον λάχος πιπλάντων 362 χεροῖν πεισίβροτόν τε βάκτρον. Ἠλέκτρα 363 μηδʼ ὑπὸ Τρωίας 364 τείχεσι φθίμενος, πάτερ, 365 μετʼ ἄλλῳ δουρικμῆτι λαῷ 366 παρὰ Σκαμάνδρου πόρον τεθάφθαι. 367 πάρος δʼ οἱ κτανόντες 368 νιν οὕτως δαμῆναι 369 φίλοις, θανατηφόρον αἶσαν 370 πρόσω τινὰ πυνθάνεσθαι 371 τῶνδε πόνων ἄπειρον. Χορός 372 ταῦτα μέν, ὦ παῖ, κρείσσονα χρυσοῦ, 373 μεγάλης δὲ τύχης καὶ ὑπερβορέου 374 μείζονα φωνεῖς· δύνασαι γάρ.
400 ἀλλὰ νόμος μὲν φονίας σταγόνας 401 χυμένας ἐς πέδον ἄλλο προσαιτεῖν 402 αἷμα. βοᾷ γὰρ λοιγὸς Ἐρινὺν 403 παρὰ τῶν πρότερον φθιμένων ἄτην 404 ἑτέραν ἐπάγουσαν ἐπʼ ἄτῃ. Ὀρέστης
429 ἰὼ ἰὼ δαΐα 430 πάντολμε μᾶτερ, δαΐαις ἐν ἐκφοραῖς 431 ἄνευ πολιτᾶν ἄνακτʼ, 4
32 ἄνευ δὲ πενθημάτων 433 ἔτλας ἀνοίμωκτον ἄνδρα θάψαι. Ὀρέστης
438 ἔπειτʼ ἐγὼ νοσφίσας ὀλοίμαν. Χορός 439 ἐμασχαλίσθη δέ γʼ, ὡς τόδʼ εἰδῇς·' 440 ἔπρασσε δʼ, ᾇπέρ νιν ὧδε θάπτει,
441 μόρον κτίσαι μωμένα
442 ἄφερτον αἰῶνι σῷ.
443 κλύεις πατρῴους δύας ἀτίμους. Ἠλέκτρα
456 σὲ τοι λέγω, ξυγγενοῦ, πάτερ, φίλοις. Ἠλέκτρα 457 ἐγὼ δʼ ἐπιφθέγγομαι κεκλαυμένα. Χορός 458 στάσις δὲ πάγκοινος ἅδʼ ἐπιρροθεῖ· 4
59 ἄκουσον ἐς φάος μολών, 460 ξὺν δὲ γενοῦ πρὸς ἐχθρούς. Ὀρέστης 461 Ἄρης Ἄρει ξυμβαλεῖ, Δίκᾳ Δίκα. Ἠλέκτρα 462 ἰὼ θεοί, κραίνετʼ ἐνδίκως δίκας. Χορός 463 τρόμος μʼ ὑφέρπει κλύουσαν εὐγμάτων. 464 τὸ μόρσιμον μένει πάλαι, 465 εὐχομένοις δʼ ἂν ἔλθοι. Χορός
494 αἰσχρῶς τε βουλευτοῖσιν ἐν καλύμμασιν. Ὀρέστης
517 θανόντι δʼ οὐ φρονοῦντι δειλαία χάρις 518 ἐπέμπετʼ· οὐκ ἔχοιμʼ ἂν εἰκάσαι τόδε.
523 οἶδʼ, ὦ τέκνον, παρῆ γάρ· ἔκ τʼ ὀνειράτων 524 καὶ νυκτιπλάγκτων δειμάτων πεπαλμένη 525 χοὰς ἔπεμψε τάσδε δύσθεος γυνή. Ὀρέστης 526 ἦ καὶ πέπυσθε τοὔναρ, ὥστʼ ὀρθῶς φράσαι; Χορός 527 τεκεῖν δράκοντʼ ἔδοξεν, ὡς αὐτὴ λέγει. Ὀρέστης 528 καὶ ποῖ τελευτᾷ καὶ καρανοῦται λόγος; Χορός 529 ἐν σπαργάνοισι παιδὸς ὁρμίσαι δίκην. Ὀρέστης 530 τίνος βορᾶς χρῄζοντα, νεογενὲς δάκος; Χορός 531 αὐτὴ προσέσχε μαζὸν ἐν τὠνείρατι. Ὀρέστης 5
32 καὶ πῶς ἄτρωτον οὖθαρ ἦν ὑπὸ στύγους; Χορός 533 ὥστʼ ἐν γάλακτι θρόμβον αἵματος σπάσαι. Ὀρέστης 534 οὔτοι μάταιον· ἀνδρὸς ὄψανον πέλει. Χορός 535 ἡ δʼ ἐξ ὕπνου κέκλαγγεν ἐπτοημένη. 536 πολλοὶ δʼ ἀνῇθον, ἐκτυφλωθέντες σκότῳ, 537 λαμπτῆρες ἐν δόμοισι δεσποίνης χάριν· 538 πέμπει τʼ ἔπειτα τάσδε κηδείους χοάς, 539 ἄκος τομαῖον ἐλπίσασα πημάτων. Ὀρέστης 540 ἀλλʼ εὔχομαι γῇ τῇδε καὶ πατρὸς τάφῳ 541 τοὔνειρον εἶναι τοῦτʼ ἐμοὶ τελεσφόρον. 542 κρίνω δέ τοί νιν ὥστε συγκόλλως ἔχειν. 543 εἰ γὰρ τὸν αὐτὸν χῶρον ἐκλιπὼν ἐμοὶ 5
44 οὕφις ἐμοῖσι σπαργάνοις ὡπλίζετο, 545 καὶ μαστὸν ἀμφέχασκʼ ἐμὸν θρεπτήριον, 546 θρόμβῳ δʼ ἔμειξεν αἵματος φίλον γάλα, 547 ἡ δʼ ἀμφὶ τάρβει τῷδʼ ἐπῴμωξεν πάθει, 548 δεῖ τοί νιν, ὡς ἔθρεψεν ἔκπαγλον τέρας, 549 θανεῖν βιαίως· ἐκδρακοντωθεὶς δʼ ἐγὼ 550 κτείνω νιν, ὡς τοὔνειρον ἐννέπει τόδε. Χορός 551 τερασκόπον δὴ τῶνδέ σʼ αἱροῦμαι πέρι. 552 γένοιτο δʼ οὕτως. τἄλλα δʼ ἐξηγοῦ φίλοις, ' None | sup>
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
44 Intending to ward off evil with such a graceless grace, O mother Earth,
59 The awe of majesty once unconquered, unvanquished, irresistible in war, that penetrated the ears and heart of the people, is now cast off. But there is still fear. And prosperity—this, 60 among mortals, is a god and more than a god. But the balance of Justice keeps watch: swiftly it descends on those in the light; sometimes pain waits for those who linger on the frontier of twilight; 65 and others are claimed by strengthless night. Chorus 66 Because of blood drunk up by the fostering earth, the vengeful gore lies clotted and will not dissolve away. Soul-racking calamity distract
84 You handmaidens who set our house in order, since you are here as my attendants in this rite of supplication, 85 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 122 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 155 against the loathsome pollution. Hear me, oh hear me, my honored lord, out of the darkness of your spirit. Woe, woe, woe! Oh for 160 a man mighty with the spear to deliver our house, an Ares, brandishing in the fight the springing Scythian bow and wielding his hilted sword in close combat. As they conclude, Electra discovers the lock of Orestes’ hair Electra
260 nor, if this royal stock should wither utterly away, will it serve your altars on days when oxen are sacrificed. Oh foster it, and you may raise our house from low estate to great, though now it seems utterly overthrown. Chorus
269 Surely he will not abandon me, the mighty oracle of Loxias, 270 who urged me to brave this peril to the end and loudly proclaims calamities that chill the warmth of my heart, if I do not take vengeance on my father’s murderers. He said that, 275 I should pay the debt myself with my own life, after many grievous sufferings. For he spoke revealing to mortals the wrath of maligt powers from underneath the earth, and telling of plagues: 280 leprous ulcers that mount with fierce fangs on the flesh and eat away its primal nature; and how a white down285 For the dark bolt of the infernal powers, who are stirred by kindred victims calling for vengeance, and madness, and groundless terrors out of the night, torment and harass a man, and he sees clearly, though he moves his eyebrows in the dark.290 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. 300 Besides the god’s command, my keen grief for my father, and also the pinch of poverty—that my countrymen, the most renowned of mortals, who overthrew 306 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 315 O father, unhappy father, by what word or deed of mine can I succeed in sailing from far away to you, where your resting-place holds you, a light to oppose your darkness?
320 Yet a lament in honor of the Atreidae who once possessed our house is none the less a joyous service. Chorus
324 My child, the fire’s ravening jaw does not overwhelm the wits of the dead man,
325 but afterwards he reveals what stirs him. The murdered man has his dirge; the guilty man is revealed. Justified lament for fathers and for parents, 330 when raised loud and strong, makes its search everywhere. Electra
345 Ah, my father, if only beneath 350 and in their maturity you would have made their lives admired by men. And in a land beyond the sea you would have found a tomb heaped high with earth, no heavy burden for your house to bear— Chorus 354 —Welcomed there below by your comrades 355 who nobly fell, a ruler of august majesty, distinguished even beneath the earth, and minister of the mightiest, the deities who rule in the nether world.360 For in your life you were a king of those who have the power to assign the portion of death, Electra 363 No, not even beneath the walls of 365 would I wish you to have fallen and to be entombed beside Scamander’s waters among the rest of the host slain by the spear. I wish rather that his murderers had been killed by their own loved ones, just as they killed you, 370 so that someone in a distant land who knew nothing of these present troubles should learn of their fatal doom. Chorus 372 In this, my child, your wish is better than gold. It surpasses great good fortune, even that of the supremely blesssed;
400 And it is the eternal rule that drops of blood spilled on the ground demand yet more blood. Murder cries out on the Fury, which from those killed before brings one ruin in the wake of another. Orestes
429 Away with you, cruel 430 and utterly brazen mother! You dared to give your husband a most cruel burial: unmourned, without lamentation, a king unattended by his people. Orestes
438 Yet with the help of the gods, and with the help of my own hands, will she not atone for the dishonor she did my father? Let me only take her life, then let me die! Chorus 439 Yes, and I would have you know he was brutally mangled.
440 And even as she buried him in this way, she acted with intent to make the manner of his death a burden on your life past all power to bear. You hear the story of the ignominious outrage done to your father. Electra
456 Father, I call on you; side with your loved ones! Electra 457 And I in tears join my voice to his. Chorus 458 And let all our company blend our voices to echo the prayer. Hear! Come to the light! 460 Side with us against the foe! Orestes 461 Ares will encounter Ares; Right will encounter Right. Electra 462 O you gods, judge rightly the plea of right! Chorus 463 A shudder steals over me as I hear these prayers. Doom has long been waiting, 465 but it will come in answer to those who pray. Chorus
494 And in a fabric shamefully devised. Orestes
517 he came to send her libations, seeking too late to make amends for an irremediable deed. They would be a sorry gift to send to the senseless dead: I cannot guess what they mean. The gifts are too paltry for her offence.
523 I know, my child, for I was there. It was because she was shaken by dreams and wandering terrors of the night 525 that she sent these offerings, godless woman that she is. Orestes 526 And have you learned the nature of the dream so as to tell it properly? Chorus 527 She dreamed she gave birth to a serpent: that is her own account. Orestes 528 And where does the tale end, and what is its consummation? Chorus 529 She laid it to rest as if it were a child, in swaddling clothes. Orestes 530 What food did it crave, the newborn viper? Chorus 531 In her dream she offered it her own breast. Orestes 5
32 Surely her nipple was not unwounded by the loathsome beast? Chorus 533 No: it drew in clotted blood with the milk. Orestes 534 Truly it is not without meaning: the vision signifies a man! Chorus 535 Then from out of her sleep she raised a shriek and awoke appalled, and many lamps that had been blinded in the darkness flared up in the house to cheer our mistress. Then she sent these libations for the dead in the hope that they might be an effective cure for her distress. Orestes 540 Well then, I pray to this earth and to my father’s grave that this dream may come to its fulfilment in me. As I understand it, it fits at every point. For if the snake left the same place as I; if it was furnished with my swaddling clothes; 545 if it sought to open its mouth to take the breast that nourished me and mixed the sweet milk with clotted blood while she shrieked for terror at this, then surely, as she has nourished a portentous thing of horror, she must die by violence. For I, turned serpent, 550 am her killer, as this dream declares. Chorus 551 I choose your reading of this portent. Let it be so. As for the rest, give your friends their parts. Tell some what to do, others what to leave undone. Orestes ' None |
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10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon (Aeschylus) • Agamemnon, and Mycenae • Agamemnon, as ancestor figure • Agamemnon, as hero • Agamemnon, in Hades • Agamemnon, in the Odyssey • Agamemnon, murder of • Agamemnon, mutilation of • Agamemnon, tomb of • Chorus of Agamemnon • Clytemnestra, Aeschylus Agamemnon • heroes, in the Agamemnon
Found in books: Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 45; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 154, 155; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99, 100; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 101; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 77; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 145, 199; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 153, 160; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 35; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 118, 123, 124, 130, 162, 164, 170, 171, 210; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 15; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 128
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11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon (hero) • Agamemnon, Persians • Agamemnon, in Hades • Agamemnon, in the Odyssey • Chorus of Agamemnon
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 121; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 201; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 98; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123, 129; 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. 115; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 101, 170
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12. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • kills Agamemnon, as maenad • sacrifice, animal, human, of Iphigenia in the Agamemnon
Found in books: Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 168; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 30
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13. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon, in myth
Found in books: Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 50; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 141; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 100, 101
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14. Euripides, Electra, 987, 1281 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon, death of • kills Agamemnon
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 169; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 231, 232; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 237
sup>
987 ἔστω: πικρὸν δὲ χἡδὺ τἀγώνισμά μοι.' "
1281 ἥκει λιποῦς' Αἴγυπτον οὐδ' ἦλθεν Φρύγας:"' None | sup>
987 I will go in; it is a dreadful task I am beginning and I will do dreadful things. If the gods approve, let it be; to me the contest is bitter and also sweet. Orestes withdraws into the house. Choru
1281 will bury her, with Helen helping him; for she has come from Proteus’ house, leaving Egypt , and she never went to Troy ; Zeus, to stir up strife and bloodshed among mortals, sent a phantom of Helen to Ilium . Now let Pylades, having one who is both a virgin and a married woman,'' None |
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15. Euripides, Iphigenia At Aulis, 1572, 1587-1595, 1612-1613 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 166; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 55, 145; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
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1572 uttering these words: O Artemis, you child of Zeus, slayer of wild beasts, that wheel your dazzling light amid the gloom, accept this sacrifice which we, the army of the Achaeans and Agamemnon with us, offer to you, pure blood from a beautiful maiden’s neck;1587 at the sight of a marvel all unlooked for, due to some god’s agency, and passing all belief, although it was seen; for there upon the ground lay a deer of immense size, magnificent to see, gasping out her life, with whose blood the altar of the goddess was thoroughly bedewed. 1590 Then spoke Calchas thus—his joy you can imagine— You captains of this leagued Achaean army, do you see this victim, which the goddess has set before her altar, a mountain-roaming deer? This is more welcome to her by far than the maid, 1595 that she may not defile her altar by shedding noble blood. Gladly she has accepted it, and is granting us a prosperous voyage for Reading Ἰλίου πρὸς for Ἰλίου τ᾽ with Hermann. our attack on Ilium . Therefore take heart, sailors, each man of you, and away to your ships, for today
1612 for the gods’ ways with man are not what we expect, and those whom they love, they keep safe; yes, for this day has seen your daughter dead and living. Exit Messenger. Chorus Leader 1613 What joy to hear these tidings from the messenger! He tells you your child is living still, among the gods. Clytemnestra ' None |
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16. Euripides, Medea, 230-231, 250-251 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Chorus of Agamemnon • characters, tragic/mythical, Agamemnon
Found in books: Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 17; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 282; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73
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230 πάντων δ' ὅς' ἔστ' ἔμψυχα καὶ γνώμην ἔχει"231 γυναῖκές ἐσμεν ἀθλιώτατον φυτόν:' "
250 κακῶς φρονοῦντες: ὡς τρὶς ἂν παρ' ἀσπίδα" "251 στῆναι θέλοιμ' ἂν μᾶλλον ἢ τεκεῖν ἅπαξ." "' None | sup>
230 of all things that have life and sense we women are the most hapless creatures; first must we buy a husband at an exorbitant price, and o’er ourselves a tyrant set which is an evil worse than the first;'231 of all things that have life and sense we women are the most hapless creatures; first must we buy a husband at an exorbitant price, and o’er ourselves a tyrant set which is an evil worse than the first;
250 with their sorry reasoning, for I would gladly take my stand in battle array three times o’er, than once give birth. ' None |
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17. Euripides, Orestes, 546-547 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • characters, tragic/mythical, Agamemnon
Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 284; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 223
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546 ἐγᾦδ', ἀνόσιός εἰμι μητέρα κτανών,"547 ὅσιος δέ γ' ἕτερον ὄνομα, τιμωρῶν πατρί." "" None | sup>
546 in a matter where I am sure to grieve you to the heart. I am unholy because I killed my mother, I know it, yet holy on another count, because I avenged my father. Only let your years, which frighten me from speaking, set no barrier in the path of my words,'547 in a matter where I am sure to grieve you to the heart. I am unholy because I killed my mother, I know it, yet holy on another count, because I avenged my father. Only let your years, which frighten me from speaking, set no barrier in the path of my words, ' None |
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18. Herodotus, Histories, 1.32, 1.34, 1.108, 3.149, 6.81 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon of Mycenae • tomb, of Agamemnon
Found in books: Johnston (2008), Ancient Greek Divination, 135; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 83; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 168; Mikalson (2003), Herodotus and Religion in the Persian Wars, 207; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145, 162, 170; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
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1.32 Σόλων μὲν δὴ εὐδαιμονίης δευτερεῖα ἔνεμε τούτοισι, Κροῖσος δὲ σπερχθεὶς εἶπε “ὦ ξεῖνε Ἀθηναῖε, ἡ δʼ ἡμετέρη εὐδαιμονίη οὕτω τοι ἀπέρριπται ἐς τὸ μηδὲν ὥστε οὐδὲ ἰδιωτέων ἀνδρῶν ἀξίους ἡμέας ἐποίησας;” ὁ δὲ εἶπε “ὦ Κροῖσε, ἐπιστάμενόν με τὸ θεῖον πᾶν ἐὸν φθονερόν τε καὶ ταραχῶδες ἐπειρωτᾷς ἀνθρωπηίων πρηγμάτων πέρι. ἐν γὰρ τῷ μακρῷ χρόνῳ πολλὰ μὲν ἐστὶ ἰδεῖν τὰ μή τις ἐθέλει, πολλὰ δὲ καὶ παθεῖν. ἐς γὰρ ἑβδομήκοντα ἔτεα οὖρον τῆς ζόης ἀνθρώπῳ προτίθημι. οὗτοι ἐόντες ἐνιαυτοὶ ἑβδομήκοντα παρέχονται ἡμέρας διηκοσίας καὶ πεντακισχιλίας καὶ δισμυρίας, ἐμβολίμου μηνὸς μὴ γινομένου· εἰ δὲ δὴ ἐθελήσει τοὔτερον τῶν ἐτέων μηνὶ μακρότερον γίνεσθαι, ἵνα δὴ αἱ ὧραι συμβαίνωσι παραγινόμεναι ἐς τὸ δέον, μῆνες μὲν παρὰ τὰ ἑβδομήκοντα ἔτεα οἱ ἐμβόλιμοι γίνονται τριήκοντα πέντε, ἡμέραι δὲ ἐκ τῶν μηνῶν τούτων χίλιαι πεντήκοντα. τουτέων τῶν ἁπασέων ἡμερέων τῶν ἐς τὰ ἑβδομήκοντα ἔτεα, ἐουσέων πεντήκοντα καὶ διηκοσιέων καὶ ἑξακισχιλιέων καὶ δισμυριέων, ἡ ἑτέρη αὐτέων τῇ ἑτέρῃ ἡμέρῃ τὸ παράπαν οὐδὲν ὅμοιον προσάγει πρῆγμα. οὕτω ὦν Κροῖσε πᾶν ἐστὶ ἄνθρωπος συμφορή. ἐμοὶ δὲ σὺ καὶ πλουτέειν μέγα φαίνεαι καὶ βασιλεὺς πολλῶν εἶναι ἀνθρώπων· ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπʼ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαὶ τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καί ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὁ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσῃ τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δʼ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλʼ εὐτυχέα. τὰ πάντα μέν νυν ταῦτα συλλαβεῖν ἄνθρωπον ἐόντα ἀδύνατον ἐστί, ὥσπερ χωρῇ οὐδεμία καταρκέει πάντα ἑωυτῇ παρέχουσα, ἀλλὰ ἄλλο μὲν ἔχει ἑτέρου δὲ ἐπιδέεται· ἣ δὲ ἂν τὰ πλεῖστα ἔχῃ, αὕτη ἀρίστη. ὣς δὲ καὶ ἀνθρώπου σῶμα ἓν οὐδὲν αὔταρκες ἐστί· τὸ μὲν γὰρ ἔχει, ἄλλου δὲ ἐνδεές ἐστι· ὃς δʼ ἂν αὐτῶν πλεῖστα ἔχων διατελέῃ καὶ ἔπειτα τελευτήσῃ εὐχαρίστως τὸν βίον, οὗτος παρʼ ἐμοὶ τὸ οὔνομα τοῦτο ὦ βασιλεῦ δίκαιος ἐστὶ φέρεσθαι. σκοπέειν δὲ χρὴ παντὸς χρήματος τὴν τελευτήν, κῇ ἀποβήσεται· πολλοῖσι γὰρ δὴ ὑποδέξας ὄλβον ὁ θεὸς προρρίζους ἀνέτρεψε.”
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.
1.108 συνοικεούσης δὲ τῷ Καμβύσῃ τῆς Μανδάνης, ὁ Ἀστυάγης τῷ πρώτῳ ἔτεϊ εἶδε ἄλλην ὄψιν, ἐδόκεε δέ οἱ ἐκ τῶν αἰδοίων τῆς θυγατρὸς ταύτης φῦναι ἄμπελον, τὴν δὲ ἄμπελον ἐπισχεῖν τὴν Ἀσίην πᾶσαν. ἰδὼν δὲ τοῦτο καὶ ὑπερθέμενος τοῖσι ὀνειροπόλοισι, μετεπέμψατο ἐκ τῶν Περσέων τὴν θυγατέρα ἐπίτεκα ἐοῦσαν, ἀπικομένην δὲ ἐφύλασσε βουλόμενος τὸ γενόμενον ἐξ αὐτῆς διαφθεῖραι· ἐκ γάρ οἱ τῆς ὄψιος οἱ τῶν Μάγων ὀνειροπόλοι ἐσήμαινον ὅτι μέλλοι ὁ τῆς θυγατρὸς αὐτοῦ γόνος βασιλεύσειν ἀντὶ ἐκείνου. ταῦτα δὴ ὦν φυλασσόμενος ὁ Ἀστυάγης, ὡς ἐγένετο ὁ Κῦρος, καλέσας Ἅρπαγον ἄνδρα οἰκήιον καὶ πιστότατόν τε Μήδων καὶ πάντων ἐπίτροπον τῶν ἑωυτοῦ, ἔλεγὲ οἱ τοιάδε. “Ἅρπαγε, πρῆγμα τὸ ἄν τοι προσθέω, μηδαμῶς παραχρήσῃ, μηδὲ ἐμέ τε παραβάλῃ καὶ ἄλλους ἑλόμενος ἐξ ὑστέρης σοὶ αὐτῷ περιπέσῃς· λάβε τὸν Μανδάνη ἔτεκε παῖδα, φέρων δὲ ἐς σεωυτοῦ ἀπόκτεινον, μετὰ δὲ θάψον τρόπῳ ὅτεῳ αὐτὸς βούλεαι.” ὁ δὲ ἀμείβεται “ὦ βασιλεῦ, οὔτε ἄλλοτε κω παρεῖδες ἀνδρὶ τῷδε ἄχαρι οὐδέν, φυλασσόμεθα δὲ ἐς σὲ καὶ ἐς τὸν μετέπειτα χρόνον μηδὲν ἐξαμαρτεῖν. ἀλλʼ εἲ τοι φίλον τοῦτο οὕτω γίνεσθαι, χρὴ δὴ τό γε ἐμὸν ὑπηρετέεσθαι ἐπιτηδέως.”
3.149 τὴν δὲ Σάμον σαγηνεύσαντες 1 οἱ Πέρσαι παρέδοσαν Συλοσῶντι ἔρημον ἐοῦσαν ἀνδρῶν. ὑστέρῳ μέντοι χρόνῳ καὶ συγκατοίκισε αὐτὴν ὁ στρατηγὸς Ὀτάνης ἔκ τε ὄψιος ὀνείρου καὶ νούσου ἥ μιν κατέλαβε νοσῆσαι τὰ αἰδοῖα.
6.81 μετὰ δὲ ταῦτα ὁ Κλεομένης τὴν μὲν πλέω στρατιὴν ἀπῆκε ἀπιέναι ἐς Σπάρτην, χιλίους δὲ αὐτὸς λαβὼν τοὺς ἀριστέας ἤιε ἐς τὸ Ἥραιον θύσων· βουλόμενον δὲ αὐτὸν θύειν ἐπὶ τοῦ βωμοῦ ὁ ἱρεὺς ἀπηγόρευε, φὰς οὐκ ὅσιον εἶναι ξείνῳ αὐτόθι θύειν. ὁ δὲ Κλεομένης τὸν ἱρέα ἐκέλευε τοὺς εἵλωτας ἀπὸ τοῦ βωμοῦ ἀπάγοντας μαστιγῶσαι, καὶ αὐτὸς ἔθυσε· ποιήσας δὲ ταῦτα ἀπήιε ἐς τὴν Σπάρτην.'' None | sup>
1.32 Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” " "
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. " "
1.108 But during the first year that Mandane was married to Cambyses, Astyages saw a second vision. He dreamed that a vine grew out of the genitals of this daughter, and that the vine covered the whole of Asia . ,Having seen this vision, and communicated it to the interpreters of dreams, he sent to the Persians for his daughter, who was about to give birth, and when she arrived kept her guarded, meaning to kill whatever child she bore: for the interpreters declared that the meaning of his dream was that his daughter's offspring would rule in his place. ,Anxious to prevent this, Astyages, when Cyrus was born, summoned Harpagus, a man of his household who was his most faithful servant among the Medes and was administrator of all that was his, and he said: ,“Harpagus, whatever business I turn over to you, do not mishandle it, and do not leave me out of account and, giving others preference, trip over your own feet afterwards. Take the child that Mandane bore, and carry him to your house, and kill him; and then bury him however you like.” ,“O King,” Harpagus answered, “never yet have you noticed anything displeasing in your man; and I shall be careful in the future, too, not to err in what concerns you. If it is your will that this be done, then my concern ought to be to attend to it scrupulously.” " 3.149 As for Samos, the Persians swept it clear and turned it over uninhabited to Syloson. But afterwards Otanes, the Persian general, helped to settle the land, prompted by a dream and a disease that he contracted in his genitals.
6.81 Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. '" None |
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19. Sophocles, Ajax, 1328-1331, 1344-1345 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon, and Ajax’s burial • Agamemnon, role of • characters, tragic/mythical, Agamemnon
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 207, 395; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 282, 284
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1328 Then may a friend speak the truth, and still remain your helpmate no less than before? Agamemnon'1329 Then may a friend speak the truth, and still remain your helpmate no less than before? Agamemnon 1330 Speak. Otherwise I would be less than sane, since I count you my greatest friend among all the Greeks. Odysseu
1344 that in all our Greek force at Troy he was, in my view, the best and bravest, excepting Achilles. It would not be just, then, that he should be dishonored by you. It is not he, but the laws given by the gods that you would damage. When a good man is dead, there is no justice 1345 in doing him harm, not even if you hate him. Agamemnon ' None |
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20. Sophocles, Antigone, 1012 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon, role of
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 203; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145, 170, 335
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1012 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.'' None |
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21. Sophocles, Electra, 148-149, 552-557, 566-572, 634-659 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon • Agamemnon, and Clytemnestra • Agamemnon, and a dream • Agamemnon, death of • Agamemnon, in Longus • characters, tragic/mythical, Agamemnon • tomb, of Agamemnon
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 631; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 251, 354, 390; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 46, 284; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 147; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 77, 170, 335
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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.'149 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.
552 This time, at least, you cannot say that I first gave you cause for upset and thereby provoked such words from you. But, if you will permit me, 555 I would gladly declare the truth, on behalf of my dead father and my sister alike. Clytaemnestra 556 Certainly I permit you; and if you always addressed me in such a tone, you would not be difficult to listen to. Electra
566 or I will tell you, since we may not learn from her. My father, as I have heard, was once hunting in the grove of the goddess, when his footfall flushed a dappled and antlered stag; he shot it, and chanced to make a certain boast concerning its slaughter. 570 Angered by this, Leto’s daughter detained the Greeks so that in requital for the beast’s life my father should sacrifice his own daughter. So it was that she was sacrificed, since the fleet had no other release, neither homeward nor to Troy .
634 Raise then, my attendant, the offering 635 of many fruits, so that I may uplift my prayers for release from my present fears to this image of our King. Please, O Phoebus our defender, may you now listen to my prayer, though it is muffled; for I do not make my plea among friends, nor does it suit me to unfold it all 640 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. 650 Rather grant that living forever unharmed as I am I may govern the house of the sons of Atreus and their throne, sharing prosperous days with the friends who share them now, and with those of my children who feel no enmity or bitterness towards me. 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 ' None |
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22. Xenophon, Hellenica, 3.4.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 190; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 83
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3.4.4 When he had reached Aulis, however, the Boeotarchs, The presiding officials of the Boeotian League. on learning that he was sacrificing, sent horsemen and bade him discontinue his sacrificing, and they threw from the altar the victims which they found already offered. Then Agesilaus, calling the gods to witness, and full of anger, embarked upon his trireme and sailed away. And when he arrived at Gerastus and had collected there as large a part of his army as he could, he directed his course to Ephesus.'' None |
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23. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 22; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 276
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24. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 166; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 55, 145; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 192
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25. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Achilles, quarrel with Agamemnon • Agamemnon
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 35; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 148, 149; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 104; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 184; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 187; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 474, 480, 481, 484, 487
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26. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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27. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 301
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28. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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29. Ovid, Metamorphoses, 12.64-12.88, 12.90-12.116, 12.118-12.123, 12.125-12.141, 12.143-12.145, 15.147-15.152, 15.875-15.876 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agamemnon • Agamemnon, and Achilles
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298, 301; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 592; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 52; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298, 301
sup>
12.64 Fecerat haec notum Graias cum milite forti 12.65 adventare rates, neque inexspectatus in armis 12.67 Troes, et Hectorea primus fataliter hasta, 12.68 Protesilae, cadis, commissaque proelia magno 12.69 stant Danais, fortisque animae nece cognitus Hector. 12.70 Nec Phryges exiguo, quid Achaica dextera possit 12.71 sanguine senserunt. Et iam Sigea rubebant 12.72 litora, iam leto proles Neptunia Cygnus 12.73 mille viros dederat, iam curru instabat Achilles 12.74 totaque Peliacae sternebat cuspidis ictu 12.75 agmina, perque acies aut Cygnum aut Hectora quaerens 12.76 congreditur Cygno (decimum dilatus in annum 12.77 Hector erat): tum colla iugo canentia pressos 12.78 exhortatus equos currum direxit in hostem 12.79 concutiensque suis vibrantia tela lacertis 12.80 “quisquis es, o iuvenis” dixit “solamen habeto 12.81 mortis, ab Haemonio quod sis iugulatus Achille.” 12.82 Hactenus Aeacides; vocem gravis hasta secuta est. 12.83 Sed quamquam certa nullus fuit error in hasta, 12.84 nil tamen emissi profecit acumine ferri 12.85 utque hebeti pectus tantummodo contudit ictu. 12.86 “Nate dea, nam te fama praenovimus,” inquit 12.87 ille “quid a nobis vulnus miraris abesse?” 12.88 (mirabatur enim) “non haec, quam cernis, equinis
12.90 auxilio mihi sunt: decor est quaesitus ab istis. 12.91 Mars quoque ob hoc capere arma solet! Removebitur omne 12.92 tegminis officium, tamen indestrictus abibo. 12.93 Est aliquid non esse satum Nereide, sed qui 12.94 Nereaque et natas et totum temperat aequor.” 12.95 Dixit et haesurum clipei curvamine telum 12.96 misit in Aeaciden, quod et aes et proxima rupit 12.97 terga novena boum, decimo tamen orbe moratum est. 12.98 Excutit hoc heros rursusque trementia forti 12.99 tela manu torsit: rursus sine vulnere corpus 12.100 sincerumque fuit! Nec tertia cuspis apertum 12.101 et se praebentem valuit destringere Cygnum. 12.102 Haud secus exarsit, quam circo taurus aperto, 12.103 cum sua terribili petit inritamina cornu, 12.104 poeniceas vestes, elusaque vulnera sentit. 12.105 Num tamen exciderit ferrum, considerat hastae: 12.106 haerebat ligno. “Manus est mea debilis ergo, 12.107 quasque” ait “ante habuit vires, effudit in uno? 12.108 Nam certe valuit, vel cum Lyrnesia primus 12.109 moenia deieci, vel cum Tenedonque suoque 12.110 Eetioneas inplevi sanguine Thebas, 12.111 vel cum purpureus populari caede Caicus 12.112 fluxit opusque meae bis sensit Telephus hastae. 12.113 Hic quoque tot caesis, quorum per litus acervos 12.114 et feci et video, valuit mea dextra valetque.” 12.115 Dixit et, ante actis veluti male crederet, hastam 12.116 misit in adversum Lycia de plebe Menoeten
12.118 Quo plangente gravem moribundo pectore terram 12.119 extrahit illud idem calido de vulnere telum 12.120 atque ait: “Haec manus est, haec, qua modo vicimus, hasta: 12.121 utar in hoc isdem; sit in hoc, precor, exitus idem!” 12.122 Sic fatus Cygnum repetit, nec fraxinus errat 12.123 inque umero sonuit non evitata sinistro,
12.125 qua tamen ictus erat, signatum sanguine Cygnum 12.126 viderat et frustra fuerat gavisus Achilles: 12.127 vulnus erat nullum, sanguis fuit ille Menoetae! 12.128 Tum vero praeceps curru fremebundus ab alto 12.129 desilit et nitido securum comminus hostem 12.130 ense petens parmam gladio galeamque cavari 12.131 cernit et in duro laedi quoque corpore ferrum! 12.132 Haud tulit ulterius, clipeoque adversa reducto 12.133 ter quater ora viri, capulo cava tempora pulsat 12.134 cedentique sequens instat turbatque ruitque 12.135 attonitoque negat requiem: pavor occupat illum, 12.136 ante oculosque natant tenebrae, retroque ferenti 12.137 aversos passus medio lapis obstitit arvo. 12.138 Quem super inpulsum resupino corpore Cygnum 12.139 vi multa vertit terraeque adflixit Achilles. 12.140 Tum clipeo genibusque premens praecordia duris 12.141 vincla trahit galeae: quae presso subdita mento
12.143 eripiunt animae. Victum spoliare parabat: 12.144 arma relicta videt; corpus deus aequoris albam 12.145 contulit in volucrem, cuius modo nomen habebat. 15.148 astra, iuvat terris et inerti sede relicta 15.149 nube vehi validique umeris insistere Atlantis 15.150 palantesque homines passim ac rationis egentes 15.151 despectare procul trepidosque obitumque timentes 15.152 sic exhortari seriemque evolvere fati:
15.875 parte tamen meliore mei super alta perennis 15.876 astra ferar, nomenque erit indelebile nostrum,' ' None | sup>
12.64 exist, although in distant regions far; 12.65 and there all sounds of earth and space are heard. 12.67 and has her habitation in a tower, 12.68 which aids her view from that exalted highs. 12.69 And she has fixed there numerous avenues, 12.70 and openings, a thousand, to her tower 12.71 and no gates with closed entrance, for the house 12.72 is open, night and day, of sounding brass, 12.73 reechoing the tones of every voice. 12.74 It must repeat whatever it may hear;' "12.75 and there's no rest, and silence in no part." '12.76 There is no clamor; but the murmuring sound 12.77 of subdued voices, such as may arise 12.78 from waves of a far sea, which one may hear 12.79 who listens at a distance; or the sound 12.80 which ends a thunderclap, when Jupiter 12.81 has clashed black clouds together. Fickle crowd 12.82 are always in that hall, that come and go, 12.83 and myriad rumors—false tales mixed with true— 12.84 are circulated in confusing words. 12.85 Some fill their empty ears with all this talk,' "12.86 and some spread elsewhere all that's told to them." '12.87 The volume of wild fiction grows apace, 12.88 and each narrator adds to what he hears.
12.90 and empty Joy, and coward Fear alarmed 12.91 by quick Sedition, and soft Whisper—all 12.92 of doubtful life. Fame sees what things are done 12.93 in heaven and on the sea, and on the earth. 12.94 She spies all things in the wide universe. 12.95 Fame now had spread the tidings, a great fleet 12.96 of Greek ships was at that time on its way, 12.97 an army of brave men. The Trojans stood, 12.98 all ready to prevent the hostile Greek 12.99 from landing on their shores. By the decree' "12.100 of Fate, the first man killed of the invaders' force" '12.101 was strong Protesilaus, by the spear 12.102 of valiant Hector, whose unthought-of power 12.103 at that time was discovered by the Greek 12.104 to their great cost. The Phyrgians also learned, 12.105 at no small cost of blood, what warlike strength 12.106 came from the Grecian land. The Sigean shore' "12.107 grew red with death-blood: Cygnus, Neptune 's son," '12.108 there slew a thousand men: for which, in wrath, 12.109 Achilles pressed his rapid chariot 12.110 traight through the Trojan army; making a lane 12.111 with his great spear, shaped from a Pelion tree.' "12.112 And as he sought through the fierce battle's press," '12.113 either for Cygnus or for Hector , he 12.114 met Cygnus and engaged at once with him 12.115 (Fate had preserved great Hector from such foe 12.116 till ten years from that day).
12.118 their white necks pressed upon the straining yoke, 12.119 he steered the chariot towards his foe, 12.120 and, brandishing the spear with his strong arm, 12.121 he cried, “Whoever you may be, you have 12.122 the consolation of a glorious death 12.123 you die by me, Haemonian Achilles!”
12.125 Although the spear was whirled direct and true, 12.126 yet nothing it availed with sharpened point. 12.127 It only bruised, as with a blunted stroke, 12.128 the breast of Cygnus ! “By report we knew 12.129 of you before this battle, goddess born.” 12.130 The other answered him, “But why are you 12.131 urprised that I escape the threatened wound?” 12.132 (Achilles was surprised). “This helmet crowned, 12.133 great with its tawny horse-hair, and this shield, 12.134 broad-hollowed, on my left arm, are not held 12.135 for help in war: they are but ornament, 12.136 as Mars wears armor. All of them shall be 12.137 put off, and I will fight with you unhurt. 12.138 It is a privilege that I was born 12.139 not as you, of a Nereid but of him 12.140 whose powerful rule is over Nereus, 12.141 his daughters and their ocean.” So, he spoke.
12.143 destined to pierce the curving shield through brass,' "12.144 and through nine folds of tough bull's hide." '12.145 It stopped there, for it could not pierce the tenth. 15.148 of ‘Golden,’ was so blest in fruit of trees, 15.149 and in the good herbs which the earth produced 15.150 that it never would pollute the mouth with blood. 15.151 The birds then safely moved their wings in air, 15.152 the timid hares would wander in the field
15.875 But first he veiled his horns with laurel, which 15.876 betokens peace. Then, standing on a mound' ' None |
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30. Philo of Alexandria, On Dreams, 2.117-2.119 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agamemnon, Persians
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 128; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 128
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2.117 But some persons are full of such exceeding folly, that they are indigt if the whole world does not follow their intentions: for this reason Xerxes, the king of Persia, being desirous to strike terror into his enemies, made a display of very mighty undertakings, altering the whole face of nature; 2.118 for he changed the nature of the elements of the earth and of the sea, giving land to the sea and sea to the land, by joining the Hellespont with a bridge, and breaking up Mount Athos into deep gulfs, which, being filled with sea, became so many new and artificially-cut seas, being entirely changed from the ancient course of nature. 2.119 And having worked wonders with respect to the earth, according to his wishes, he mounted up upon daring conceptions, like a miserable man as he was, contracting the guilt of impiety, and seeking to soar up to heaven, as if he would move what cannot be moved, and would subjugate the host of heaven, and, as the proverb has it, he began with a sacred thing. '' None |
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31. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263, 298, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263, 298, 301
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32. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Agamemnon
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 301; Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 256; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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33. Epictetus, Discourses, 3.22.13, 3.22.30-3.22.37 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon • Agamemnon, negative example
Found in books: Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298, 299; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 623
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3.22.13 WHEN one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion ( πρόληψις ) of the thing, we will inquire, said Epictetus, at leisure: but I have so much to say to you that he who without God attempts so great a matter, is hateful to God, and has no other purpose than to act indecently in public. For in any well-managed house no man comes forward, and says to himself, I ought to be manager of the house. If he does so, the master turns round, and seeing him insolently giving orders, drags him forth and flogs him. So it is also in this great city (the world); for here also there is a master of the house who orders every thing. (He says) You are the sun; you can by going round make the year and seasons, and make the fruits grow and nourish them, and stir the winds and make them remit, and warm the bodies of men properly: go, travel round, and so administer things from the greatest to the least. You are a calf; when a lion shall appear, do your proper business ( i. e. run away): if you do not, you will suffer. You are a bull: advance and fight, for this is your business, and becomes you, and you can do it. You can lead the army against Ilium; be Agamemnon. You can fight in single combat against Hector: be Achilles. But if Thersites came forward and claimed the command, he would either not have obtained it; or if he did obtain it, he would have disgraced himself before many witnesses. Do you also think about the matter carefully: it is not what it seems to you. (You say) I wear a cloak now and I shall wear it then: I sleep hard now, and I shall sleep hard then: I will take in addition a little bag now and a staff, and I will go about and begin to beg and to abuse those whom I meet; and if I see any man plucking the hair out of his body, I will rebuke him, or if he has dressed his hair, or if he walks about in purple—If you imagine the thing to be such as this, keep far away from it: do not approach it: it is not at all for you. But if you imagine it to be what it is, and do not think yourself to be unfit for it, consider what a great thing you undertake. In the first place in the things which relate to yourself, you must not be in any respect like what you do now: you must not blame God or man: you must take away desire altogether, you must transfer avoidance ( ἔκκλισις ) only to the things which are within the power of the will: you must not feel anger nor resentment nor envy nor pity; a girl must not appear handsome to you, nor must you love a little reputation, nor be pleased with a boy or a cake. For you ought to know that the rest of men throw walls around them and houses and darkness when they do any such things, and they have many means of concealment. A man shuts the door, he sets somebody before the chamber: if a person comes, say that he is out, he is not at leisure. But the Cynic instead of all these things must use modesty as his protection: if he does not, he will be indecent in his nakedness and under the open sky. This is his house, his door: this is the slave before his bedchamber: this is his darkness. For he ought not to wish to hide any thing that he does: and if he does, he is gone, he has lost the character of a Cynic, of a man who lives under the open sky, of a free man: he has begun to fear some external thing, he has begun to have need of concealment, nor can he get concealment when he chooses. For where shall he hide himself and how? And if by chance this public instructor shall be detected, this paedagogue, what kind of things will he be compelled to suffer? when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? It cannot be: it is impossible. In the first place then you must make your ruling faculty pure, and this mode of life also. Now (you should say), to me the matter to work on is my understanding, as wood is to the carpenter, as hides to the shoemaker; and my business is the right use of appearances. But the body is nothing to me: the parts of it are nothing to me. Death? Let it come when it chooses, either death of the whole or of a part. Fly, you say. And whither; can any man eject me out of the world? He cannot. But wherever I go, there is the sun, there is the moon, there are the stars, dreams, omens, and the conversation ( ὁμιλία ) with Gods. Then, if he is thus prepared, the true Cynic cannot be satisfied with this; but he must know that he is sent a messenger from Zeus to men about good and bad things, to show them that they have wandered and are seeking the substance of good and evil where it is not, but where it is, they never think; and that he is a spy, as Diogenes was carried off to Philip after the battle of Chaeroneia as a spy. For in fact a Cynic is a spy of the things which are good for men and which are evil, and it is his duty to examine carefully and to come and report truly, and not to be struck with terror so as to point out as enemies those who are not enemies, nor in any other way to be perturbed by appearances nor confounded. It is his duty then to be able with a loud voice, if the occasion should arise, and appearing on the tragic stage to say like Socrates: Men, whither are you hurrying, what are you doing, wretches? like blind people you are wandering up and down: you are going by another road, and have left the true road: you seek for prosperity and happiness where they are not, and if another shows you where they are, you do not believe him. Why do you seek it without? In the body? It is not there. If you doubt, look at Myro, look at Ophellius. In possessions? It is not there. But if you do not believe me, look at Croesus: look at those who are now rich, with what lamentations their life is filled. In power? It is not there. If it is, those must be happy who have been twice and thrice consuls; but they are not. Whom shall we believe in these matters? You who from without see their affairs and are dazzled by an appearance, or the men themselves? What do they say? Hear them when they groan, when they grieve, when on account of these very consulships and glory and splendour they think that they are more wretched and in greater danger. Is it in royal power? It is not: if it were, Nero would have been happy, and Sardanapalus. But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing? Much from his head he tore his rooted hair: Iliad, x. 15. and what does he say himself? I am perplexed, he says, and Disturb’d I am, and my heart out of my bosom Is leaping. Iliad x. 91. Wretch, which of your affairs goes badly? Your possessions? No. Your body? No. But you are rich in gold and copper. What then is the matter with you? That part of you, whatever it is, has been neglected by you and is corrupted, the part with which we desire, with which we avoid, with which we move towards and move from things. How neglected? He knows not the nature of good for which he is made by nature and the nature of evil; and what is his own, and what belongs to another; and when any thing that belongs to others goes badly, he says, Wo to me, for the Hellenes are in danger. Wretched is his ruling faculty, and alone neglected and uncared for. The Hellenes are going to die destroyed by the Trojans. And if the Trojans do not kill them, will they not die? Yes; but not all at once. What difference then does it make? For if death is an evil, whether men die altogether, or if they die singly, it is equally an evil. Is any thing else then going to happen than the separation of the soul and the body? Nothing. And if the Hellenes perish, is the door closed, and is it not in your power to die? It is. Why then do you lament (and say) Oh, you who are a king and have the sceptre of Zeus? An unhappy king does not exist more than an unhappy god. What then art thou? In truth a shepherd: for you weep as shepherds do, when a wolf has carried off one of their sheep: and these who are governed by you are sheep. And why did you come hither? Was your desire in any danger? was your aversion ( ἔκκλισις )? was your movement (pursuits)? was your avoidance of things? He replies, No; but the wife of my brother was carried off. Was it not then a great gain to be deprived of an adulterous wife?—Shall we be despised then by the Trojans?—What kind of people are the Trojans, wise or foolish? If they are wise, why do you fight with them? If they are fools, why do you care about them? In what then is the good, since it is not in these things? Tell us, you who are lord, messenger and spy. Where you do not think that it is, nor choose to seek it: for if you chose to seek it, you would have found it to be in yourselves; nor would you be wandering out of the way, nor seeking what belongs to others as if it were your own. Turn your thoughts into yourselves: observe the preconceptions which you have. What kind of a thing do you imagine the good to be? That which flows easily, that which is happy, that which is not impeded. Come, and do you not naturally imagine it to be great, do you not imagine it to be valuable? do you not imagine it to be free from harm? In what material then ought you to seek for that which flows easily, for that which is not impeded? in that which serves or in that which is free? In that which is free. Do you possess the body then free or is it in servile condition? We do not know. Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of every thing which is stronger? Yes, it is a slave. How then is it possible that any thing which belongs to the body can be free from hindrance? and how is a thing great or valuable which is naturally dead, or earth, or mud? Well then, do you possess nothing which is free? Perhaps nothing. And who is able to compel you to assent to that which appears false? No man. And who can compel you not to assent to that which appears true? No man. By this then you see that there is something in you naturally free. But to desire or to be averse from, or to move towards an object or to move from it, or to prepare yourself, or to propose to do any thing, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? No man. You have then in these things also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here. And how is it possible that a man who has nothing, who is naked, houseless, without a hearth, squalid, without a slave, without a city, can pass a life that flows easily? See, God has sent you a man to show you that it is possible. Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children, no praetorium, but only the earth and heavens, and one poor cloak. And what do I want? Am I not without sorrow? am I not without fear? Am I not free? When did any of you see me failing in the object of my desire? or ever falling into that which I would avoid? did I ever blame God or man? did I ever accuse any man? did any of you ever see me with sorrowful countece? And how do I meet with those whom you are afraid of and admire? Do not I treat them like slaves? Who, when he sees me, does not think that he sees his king and master? This is the language of the Cynics, this their character, this is their purpose. You say No: but their characteristic is the little wallet, and staff, and great jaws: the devouring of all that you give them, or storing it up, or the abusing unseasonably all whom they meet, or displaying their shoulder as a fine thing.—Do you see how you are going to undertake so great a business? First take a mirror: look at your shoulders; observe your loins, your thighs. You are going, my man, to be enrolled as a combatant in the Olympic games, no frigid and miserable contest. In the Olympic games a man is not permitted to be conquered only and to take his departure; but first he must be disgraced in the sight of all the world, not in the sight of Athenians only, or of Lacedaemonians or of Nicopolitans; next he must be whipped also if he has entered into the contests rashly: and before being whipped, he must suffer thirst and heat, and swallow much dust. Reflect more carefully, know thyself, consult the divinity, without God attempt nothing; for if he shall advise you (to do this or anything), be assured that he intends you to become great or to receive many blows. For this very amusing quality is conjoined to a Cynic: he must be flogged like an ass, and when he is flogged, he must love those who flog him, as if he were the father of all, and the brother of all.—You say No; but if a man flogs you, stand in the public place and call out, Caesar, what do I suffer in this state of peace under thy protection. Let us bring the offender before the proconsul.—But what is Caesar to a Cynic, or what is a proconsul or what is any other except him who sent the Cynic down hither, and whom he serves, namely Zeus? Does he call upon any other than Zeus? Is he not convinced that whatever he suffers, it is Zeus who is exercising him? Hercules when he was exercised by Eurystheus did not think that he was wretched, but without hesitation he attempted to execute all that he had in hand. And is he who is trained to the contest and exercised by Zeus going to call out and to be vexed, he who is worthy to bear the sceptre of Diogenes? Hear what Diogenes says to the passers by when he is in a fever, Miserable wretches, will you not stay? but are you going so long a journey to Olympia to see the destruction or the fight of athletes; and will you not choose to see the combat between a fever and a man? Would such a man accuse God who sent him down as if God were treating him unworthily, a man who gloried in his circumstances, and claimed to be an example to those who were passing by? For what shall he accuse him of? because he maintains a decency of behaviour, because he displays his virtue more conspicuously? Well, and what does he say of poverty, about death, about pain? How did he compare his own happiness with that of the great king (the king of Persia)? or rather he thought that there was no comparison between them. For where there are perturbations, and griefs, and fears, and desires not satisfied, and aversions of things which you cannot avoid, and envies and jealousies, how is there a road to happiness there? But where there are corrupt principles, there these things must of necessity be. When the young man asked, if when a Cynic has fallen sick, and a friend asks him to come to his house and to be take care of in his sickness, shall the Cynic accept the invitation, he replied, And where shall you find, I ask, a Cynic’s friend? For the man who invites ought to be such another as the Cynic that he may be worthy of being reckoned the Cynic’s friend. He ought to be a partner in the Cynic’s sceptre and his royalty, and a worthy minister, if he intends to be considered worthy of a Cynic’s friendship, as Diogenes was a friend of Antisthenes, as Crates was a friend of Diogenes. Do you think that if a man comes to a Cynic and salutes him, that he is the Cynic’s friend, and that the Cynic will think him worthy of receiving a Cynio into his house? So that if you please, reflect on this also: rather look round for some convenient dunghill on which you shall bear your fever and which will shelter you from the north wind that you may not be chilled. But you seem to me to wish to go into some man’s house and to be well fed there for a time. Why then do you think of attempting so great a thing (as the life of a Cynic)? But, said the young man, shall marriage and the procreation of children as a chief duty be undertaken by the Cynic? If you grant me a community of wise men, Epictetus replies, perhaps no man will readily apply himself to the Cynic practice. For on whose account should he undertake this manner of life? However if we suppose that he does, nothing will prevent him from marrying and begetting children; for his wife will be another like himself, and his father in law another like himself, and his children will be brought up like himself. But in the present state of things which is like that of an army placed in battle order, is it not fit that the Cynic should without any distraction be employed only on the ministration of God, It is remarkable that Epictetus here uses the same word ( ἀπερισπάστως ) with St. Paul, 1 Cor. vii. 35, and urges the same consideration, of applying wholly to the service of God, to dissuade from marriage. His observation too that the state of things was then ( ὡς ἐν παρατάξει ) like that of an army prepared for battle, nearly resembles the Apostle’s ( ἐνεστῶσα ἀνάγκη ) present necessity. St. Paul says 2 Tim. ii. 4 ( οὐδεὶς στρατευόμενος ἐμπλέκεται etc.) no man that warreth entangleth himself with the affairs of life. So Epictetus says here that a Cynic must not be ( ἐμπεπλεγμένον ) in relations etc. From these and many other passages of Epictetus one would be inclined to think that he was not unacquainted with St. Paul’s Epistles or that he had heard something of the Christian doctrine. Mrs. Carter. I do not find any evidence of Epictetus being acquainted with the Epistles of Paul. It is possible that he had heard something of the Christian doctrine, but I have not observed any evidence of the fact. Epictetus and Paul have not the same opinion about marriage, for Paul says that if they cannot contain, let them marry: for it is better to marry than to burn. Accordingly his doctrine is to avoid fornication let every man have his own wife, and let every woman have her own husband. He does not directly say what a man should do when he is not able to maintain a wife; but the inference is plain what he will do (I Cor. vii. 2). Paul’s view of marriage differs from that of Epictetus, who recommends marriage. Paul does not: he writes, I say therefore to the unmarried and widows, It is good for them if they abide even as I. He does not acknowledge marriage and the begetting of children as a duty; which Epictetus did. In the present condition of the world Epictetus says that the minister of God should not marry, because the cares of a family would distract him and make him unable to discharge his duties. There is sound sense in this. A minister of God should not be distracted by the cares of a family, especially if he is poor. able to go about among men, not tied down to the common duties of mankind, nor entangled in the ordinary relations of life, which if he neglects, he will not maintain the character of an honourable and good man? and if he observes them he will lose the character of the messenger, and spy and herald of God. For consider that it is his duty to do something towards his father in law, something to the other kinsfolks of his wife, something to his wife also (if he has one). He is also excluded by being a Cynic from looking after the sickness of his own family, and from providing for their support. And to say nothing of the rest, he must have a vessel for heating water for the child that he may wash it in the bath; wool for his wife when she is delivered of a child, oil, a bed, a cup: so the furniture of the house is increased. I say nothing of his other occupations, and of his distraction. Where then now is that king, he who devotes himself to the public interests, The people’s guardian and so full of cares. Homer, Iliad ii. 25 whose duty it is to look after others, the married and those who have children; to see who uses his wife well, who uses her badly; who quarrels; what family is well administered, what is not; going about as a physician does and feels pulses? He says to one, you have a fever, to another you have a head-ache, or the gout: he says to one, abstain from food; to another he says, eat; or do not use the bath; to another, you require the knife, or the cautery. How can he have time for this who is tied to the duties of common life? is it not his duty to supply clothing to his children, and to send them to the school-master with writing tablets, and styles (for writing). Besides must he not supply them with beds? for they cannot be genuine Cynics as soon as they are born. If he does not do this, it would be better to expose the children as soon as they are born than to kill them in this way. Consider what we are bringing the Cynic down to, how we are taking his royalty from him.—Yes, but Crates took a wife.—You are speaking of a circumstance which arose from love and of a woman who was another Crates. But we are inquiring about ordinary marriages and those which are free from distractions, and making this inquiry we do not find the affair of marriage in this state of the world a thing which is especially suited to the Cynic. How then shall a man maintain the existence of society? In the name of God, are those men greater benefactors to society who introduce into the world to occupy their own places two or three grunting children, or those who superintend as far as they can all mankind, and see what they do, how they live, what they attend to, what they neglect contrary to their duty? Did they who left little children to the Thebans do them more good than Epaminondas who died childless? And did Priamus who begat fifty worthless sons or Danaus or Aeolus contribute more to the community than Homer? then shall the duty of a general or the business of a writer exclude a man from marriage or the begetting of children, and such a man shall not be judged to have accepted the condition of childlessness for nothing; and shall not the royalty of a Cynic be considered an equivalent for the want of children? Do we not perceive his grandeur and do we not justly contemplate the character of Diogenes; and do we instead of this turn our eyes to the present Cynics who are dogs that wait at tables, and in no respect imitate the Cynics of old except perchance in breaking wind, but in nothing else? For such matters would not have moved us at all nor should we have wondered if a Cynic should not marry or beget children. Man, the Cynic is the father of all men; the men are his sons, the women are his daughters: he so carefully visits all, so well does he care for all. Do you think that it is from idle impertinence that he rebukes those whom he meets? He does it as a father, as a brother, and as the minister of the father of all, the minister of Zeus. If you please, ask me also if a Cynic shall engage in the administration of the state. Fool, do you seek a greater form of administration than that in which he is engaged? Do you ask if he shall appear among the Athenians and say something about the revenues and the supplies, he who must talk with all men, alike with Athenians, alike with Corinthians, alike with Romans, not about supplies, nor yet about revenues, nor about peace or war, but about happiness and unhappiness, about good fortune and bad fortune, about slavery and freedom? When a man has undertaken the administration of such a state, do you ask me if he shall engage in the administration of a state? ask me also if he shall govern (hold a magisterial office): again I will say to you, Fool, what greater government shall he exercise than that which he exercises now? It is necessary also for such a man (the Cynic) to have a certain habit of body: for if he appears to be consumptive, thin and pale, his testimony has not then the same weight. For he must not only by showing the qualities of the soul prove to the vulgar that it is in his power independent of the things which they admire to be a good man, but he must also show by his body that his simple and frugal way of living in the open air does not injure even the body. See, he says, I am a proof of this, and my own body also is. So Diogenes used to do, for he used to go about fresh looking, and he attracted the notice of the many by his personal appearance. But if a Cynic is an object of compassion, he seems to be a beggar: all persons turn away from him, all are offended with him; for neither ought he to appear dirty so that he shall not also in this respect drive away men; but his very roughness ought to be clean and attractive. There ought also to belong to the Cynic much natural grace and sharpness; and if this is not so, he is a stupid fellow, and nothing else; and he must have these qualities that he may be able readily and fitly to be a match for all circumstances that may happen. So Diogenes replied to one who said, Are you the Diogenes who does not believe that there are gods? And, how, replied Diogenes, can this be when I think that you are odious to the gods? On another occasion in reply to Alexander, who stood by him when he was sleeping, and quoted Homer’s line (Iliad, ii. 24) A man a councillor should not sleep all night, he answered, when he was half asleep, The people’s guardian and so full of cares. But before all the Cynic’s ruling faculty must be purer than the sun; and if it is not, he must necessarily be a cunning knave and a fellow of no principle, since while he himself is entangled in some vice he will reprove others. For see how the matter stands: to these kings and tyrants their guards and arms give the power of reproving some persons, and of being able even to punish those who do wrong though they are themselves bad; but to a Cynic instead of arms and guards it is conscience ( τὸ συνειδός ) which gives this power. When he knows that he has watched and laboured for mankind, and has slept pure, and sleep has left him still purer, and that he thought whatever he has thought as a friend of the gods, as a minister, as a participator of the power of Zeus, and that on all occasions he is ready to say Lead me, O Zeus, and thou, O Destiny; and also, If so it pleases the gods, so let it be; why should he not have confidence to speak freely to his own brothers, to his children, in a word to his kinsmen? For this reason he is neither over curious nor a busybody when he is in this state of mind; for he is not a meddler with the affairs of others when he is superintending human affairs, but he is looking after his own affairs. If that is not so, you may also say that the general is a busybody, when he inspects his soldiers, and examines them and watches them and punishes the disorderly. But if while you have a cake under your arm, you rebuke others, I will say to you, Will you not rather go away into a corner and eat that which you have stolen; what have you to do with the affairs of others? For who are you? are you the bull of the herd, or the queen of the bees? Show me the tokens of your supremacy, such as they have from nature. But if you are a drone claiming the sovereignty over the bees, do you not suppose that your fellow citizens will put you down as the bees do the drones? The Cynic also ought to have such power of endurance as to seem insensible to the common sort and a stone: no man reviles him, no man strikes him, no man insults him, but he gives his body that any man who chooses may do with it what he likes. For he bears in mind that the inferior must be overpowered by the superior in that in which it is inferior; and the body is inferior to the many, the weaker to the stronger. He never then descends into such a contest in which he can be overpowered; but he immediately withdraws from things which belong to others, he claims not the things which are servile. But where there is will and the use of appearances, there you will see how many eyes he has so that you may say, Argus was blind compared with him. Is his assent ever hasty, his movement (towards an object) rash, does his desire ever fail in its object, does that which he would avoid befal him, is his purpose unaccomplished, does he ever find fault, is he ever humiliated, is he ever envious? To these he directs all his attention and energy; but as to every thing else he snores supine. All is peace; there is no robber who takes away his will, no tyrant. But what say you as to his body? I say there is. And his possessions? I say there is. And as to magistracies and honours?— What does he care for them?—When then any person would frighten him through them, he says to him, Begone, look for children: masks are formidable to them; but I know that they are made of shell, and they have nothing inside. About such a matter as this you are deliberating. Therefore, if you please, I urge you in God’s name, defer the matter, and first consider your preparation for it. For see what Hector says to Andromache, Retire rather, he says, into the house and weave: War is the work of men of all indeed, but specially ’tis mine. II. vi. 490. So he was conscious of his own qualification, and knew her weakness. 3.22.37 WHEN one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion ( πρόληψις ) of the thing, we will inquire, said Epictetus, at leisure: but I have so much to say to you that he who without God attempts so great a matter, is hateful to God, and has no other purpose than to act indecently in public. For in any well-managed house no man comes forward, and says to himself, I ought to be manager of the house. If he does so, the master turns round, and seeing him insolently giving orders, drags him forth and flogs him. So it is also in this great city (the world); for here also there is a master of the house who orders every thing. (He says) You are the sun; you can by going round make the year and seasons, and make the fruits grow and nourish them, and stir the winds and make them remit, and warm the bodies of men properly: go, travel round, and so administer things from the greatest to the least. You are a calf; when a lion shall appear, do your proper business ( i. e. run away): if you do not, you will suffer. You are a bull: advance and fight, for this is your business, and becomes you, and you can do it. You can lead the army against Ilium; be Agamemnon. You can fight in single combat against Hector: be Achilles. But if Thersites came forward and claimed the command, he would either not have obtained it; or if he did obtain it, he would have disgraced himself before many witnesses. Do you also think about the matter carefully: it is not what it seems to you. (You say) I wear a cloak now and I shall wear it then: I sleep hard now, and I shall sleep hard then: I will take in addition a little bag now and a staff, and I will go about and begin to beg and to abuse those whom I meet; and if I see any man plucking the hair out of his body, I will rebuke him, or if he has dressed his hair, or if he walks about in purple—If you imagine the thing to be such as this, keep far away from it: do not approach it: it is not at all for you. But if you imagine it to be what it is, and do not think yourself to be unfit for it, consider what a great thing you undertake. In the first place in the things which relate to yourself, you must not be in any respect like what you do now: you must not blame God or man: you must take away desire altogether, you must transfer avoidance ( ἔκκλισις ) only to the things which are within the power of the will: you must not feel anger nor resentment nor envy nor pity; a girl must not appear handsome to you, nor must you love a little reputation, nor be pleased with a boy or a cake. For you ought to know that the rest of men throw walls around them and houses and darkness when they do any such things, and they have many means of concealment. A man shuts the door, he sets somebody before the chamber: if a person comes, say that he is out, he is not at leisure. But the Cynic instead of all these things must use modesty as his protection: if he does not, he will be indecent in his nakedness and under the open sky. This is his house, his door: this is the slave before his bedchamber: this is his darkness. For he ought not to wish to hide any thing that he does: and if he does, he is gone, he has lost the character of a Cynic, of a man who lives under the open sky, of a free man: he has begun to fear some external thing, he has begun to have need of concealment, nor can he get concealment when he chooses. For where shall he hide himself and how? And if by chance this public instructor shall be detected, this paedagogue, what kind of things will he be compelled to suffer? when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? It cannot be: it is impossible. In the first place then you must make your ruling faculty pure, and this mode of life also. Now (you should say), to me the matter to work on is my understanding, as wood is to the carpenter, as hides to the shoemaker; and my business is the right use of appearances. But the body is nothing to me: the parts of it are nothing to me. Death? Let it come when it chooses, either death of the whole or of a part. Fly, you say. And whither; can any man eject me out of the world? He cannot. But wherever I go, there is the sun, there is the moon, there are the stars, dreams, omens, and the conversation ( ὁμιλία ) with Gods. Then, if he is thus prepared, the true Cynic cannot be satisfied with this; but he must know that he is sent a messenger from Zeus to men about good and bad things, to show them that they have wandered and are seeking the substance of good and evil where it is not, but where it is, they never think; and that he is a spy, as Diogenes was carried off to Philip after the battle of Chaeroneia as a spy. For in fact a Cynic is a spy of the things which are good for men and which are evil, and it is his duty to examine carefully and to come and report truly, and not to be struck with terror so as to point out as enemies those who are not enemies, nor in any other way to be perturbed by appearances nor confounded. It is his duty then to be able with a loud voice, if the occasion should arise, and appearing on the tragic stage to say like Socrates: Men, whither are you hurrying, what are you doing, wretches? like blind people you are wandering up and down: you are going by another road, and have left the true road: you seek for prosperity and happiness where they are not, and if another shows you where they are, you do not believe him. Why do you seek it without? In the body? It is not there. If you doubt, look at Myro, look at Ophellius. In possessions? It is not there. But if you do not believe me, look at Croesus: look at those who are now rich, with what lamentations their life is filled. In power? It is not there. If it is, those must be happy who have been twice and thrice consuls; but they are not. Whom shall we believe in these matters? You who from without see their affairs and are dazzled by an appearance, or the men themselves? What do they say? Hear them when they groan, when they grieve, when on account of these very consulships and glory and splendour they think that they are more wretched and in greater danger. Is it in royal power? It is not: if it were, Nero would have been happy, and Sardanapalus. But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring, what is he doing? Much from his head he tore his rooted hair: Iliad, x. 15. and what does he say himself? I am perplexed, he says, and Disturb’d I am, and my heart out of my bosom Is leaping. Iliad x. 91. Wretch, which of your affairs goes badly? Your possessions? No. Your body? No. But you are rich in gold and copper. What then is the matter with you? That part of you, whatever it is, has been neglected by you and is corrupted, the part with which we desire, with which we avoid, with which we move towards and move from things. How neglected? He knows not the nature of good for which he is made by nature and the nature of evil; and what is his own, and what belongs to another; and when any thing that belongs to others goes badly, he says, Wo to me, for the Hellenes are in danger. Wretched is his ruling faculty, and alone neglected and uncared for. The Hellenes are going to die destroyed by the Trojans. And if the Trojans do not kill them, will they not die? Yes; but not all at once. What difference then does it make? For if death is an evil, whether men die altogether, or if they die singly, it is equally an evil. Is any thing else then going to happen than the separation of the soul and the body? Nothing. And if the Hellenes perish, is the door closed, and is it not in your power to die? It is. Why then do you lament (and say) Oh, you who are a king and have the sceptre of Zeus? An unhappy king does not exist more than an unhappy god. What then art thou? In truth a shepherd: for you weep as shepherds do, when a wolf has carried off one of their sheep: and these who are governed by you are sheep. And why did you come hither? Was your desire in any danger? was your aversion ( ἔκκλισις )? was your movement (pursuits)? was your avoidance of things? He replies, No; but the wife of my brother was carried off. Was it not then a great gain to be deprived of an adulterous wife?—Shall we be despised then by the Trojans?—What kind of people are the Trojans, wise or foolish? If they are wise, why do you fight with them? If they are fools, why do you care about them? In what then is the good, since it is not in these things? Tell us, you who are lord, messenger and spy. Where you do not think that it is, nor choose to seek it: for if you chose to seek it, you would have found it to be in yourselves; nor would you be wandering out of the way, nor seeking what belongs to others as if it were your own. Turn your thoughts into yourselves: observe the preconceptions which you have. What kind of a thing do you imagine the good to be? That which flows easily, that which is happy, that which is not impeded. Come, and do you not naturally imagine it to be great, do you not imagine it to be valuable? do you not imagine it to be free from harm? In what material then ought you to seek for that which flows easily, for that which is not impeded? in that which serves or in that which is free? In that which is free. Do you possess the body then free or is it in servile condition? We do not know. Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant, of fire, of iron, of every thing which is stronger? Yes, it is a slave. How then is it possible that any thing which belongs to the body can be free from hindrance? and how is a thing great or valuable which is naturally dead, or earth, or mud? Well then, do you possess nothing which is free? Perhaps nothing. And who is able to compel you to assent to that which appears false? No man. And who can compel you not to assent to that which appears true? No man. By this then you see that there is something in you naturally free. But to desire or to be averse from, or to move towards an object or to move from it, or to prepare yourself, or to propose to do any thing, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? No man. You have then in these things also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here. And how is it possible that a man who has nothing, who is naked, houseless, without a hearth, squalid, without a slave, without a city, can pass a life that flows easily? See, God has sent you a man to show you that it is possible. Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children, no praetorium, but only the earth and heavens, and one poor cloak. And what do I want? Am I not without sorrow? am I not without fear? Am I not free? When did any of you see me failing in the object of my desire? or ever falling into that which I would avoid? did I ever blame God or man? did I ever accuse any man? did any of you ever see me with sorrowful countece? And how do I meet with those whom you are afraid of and admire? Do not I treat them like slaves? Who, when he sees me, does not think that he sees his king and master? This is the language of the Cynics, this their character, this is their purpose. You say No: but their characteristic is the little wallet, and staff, and great jaws: the devouring of all that you give them, or storing it up, or the abusing unseasonably all whom they meet, or displaying their shoulder as a fine thing.—Do you see how you are going to undertake so great a business? First take a mirror: look at your shoulders; observe your loins, your thighs. You are going, my man, to be enrolled as a combatant in the Olympic games, no frigid and miserable contest. In the Olympic games a man is not permitted to be conquered only and to take his departure; but first he must be disgraced in the sight of all the world, not in the sight of Athenians only, or of Lacedaemonians or of Nicopolitans; next he must be whipped also if he has entered into the contests rashly: and before being whipped, he must suffer thirst and heat, and swallow much dust. Reflect more carefully, know thyself, consult the divinity, without God attempt nothing; for if he shall advise you (to do this or anything), be assured that he intends you to become great or to receive many blows. For this very amusing quality is conjoined to a Cynic: he must be flogged like an ass, and when he is flogged, he must love those who flog him, as if he were the father of all, and the brother of all.—You say No; but if a man flogs you, stand in the public place and call out, Caesar, what do I suffer in this state of peace under thy protection. Let us bring the offender before the proconsul.—But what is Caesar to a Cynic, or what is a proconsul or what is any other except him who sent the Cynic down hither, and whom he serves, namely Zeus? Does he call upon any other than Zeus? Is he not convinced that whatever he suffers, it is Zeus who is exercising him? Hercules when he was exercised by Eurystheus did not think that he was wretched, but without hesitation he attempted to execute all that he had in hand. And is he who is trained to the contest and exercised by Zeus going to call out and to be vexed, he who is worthy to bear the sceptre of Diogenes? Hear what Diogenes says to the passers by when he is in a fever, Miserable wretches, will you not stay? but are you going so long a journey to Olympia to see the destruction or the fight of athletes; and will you not choose to see the combat between a fever and a man? Would such a man accuse God who sent him down as if God were treating him unworthily, a man who gloried in his circumstances, and claimed to be an example to those who were passing by? For what shall he accuse him of? because he maintains a decency of behaviour, because he displays his virtue more conspicuously? Well, and what does he say of poverty, about death, about pain? How did he compare his own happiness with that of the great king (the king of Persia)? or rather he thought that there was no comparison between them. For where there are perturbations, and griefs, and fears, and desires not satisfied, and aversions of things which you cannot avoid, and envies and jealousies, how is there a road to happiness there? But where there are corrupt principles, there these things must of necessity be. When the young man asked, if when a Cynic has fallen sick, and a friend asks him to come to his house and to be take care of in his sickness, shall the Cynic accept the invitation, he replied, And where shall you find, I ask, a Cynic’s friend? For the man who invites ought to be such another as the Cynic that he may be worthy of being reckoned the Cynic’s friend. He ought to be a partner in the Cynic’s sceptre and his royalty, and a worthy minister, if he intends to be considered worthy of a Cynic’s friendship, as Diogenes was a friend of Antisthenes, as Crates was a friend of Diogenes. Do you think that if a man comes to a Cynic and salutes him, that he is the Cynic’s friend, and that the Cynic will think him worthy of receiving a Cynio into his house? So that if you please, reflect on this also: rather look round for some convenient dunghill on which you shall bear your fever and which will shelter you from the north wind that you may not be chilled. But you seem to me to wish to go into some man’s house and to be well fed there for a time. Why then do you think of attempting so great a thing (as the life of a Cynic)? But, said the young man, shall marriage and the procreation of children as a chief duty be undertaken by the Cynic? If you grant me a community of wise men, Epictetus replies, perhaps no man will readily apply himself to the Cynic practice. For on whose account should he undertake this manner of life? However if we suppose that he does, nothing will prevent him from marrying and begetting children; for his wife will be another like himself, and his father in law another like himself, and his children will be brought up like himself. But in the present state of things which is like that of an army placed in battle order, is it not fit that the Cynic should without any distraction be employed only on the ministration of God, It is remarkable that Epictetus here uses the same word ( ἀπερισπάστως ) with St. Paul, 1 Cor. vii. 35, and urges the same consideration, of applying wholly to the service of God, to dissuade from marriage. His observation too that the state of things was then ( ὡς ἐν παρατάξει ) like that of an army prepared for battle, nearly resembles the Apostle’s ( ἐνεστῶσα ἀνάγκη ) present necessity. St. Paul says 2 Tim. ii. 4 ( οὐδεὶς στρατευόμενος ἐμπλέκεται etc.) no man that warreth entangleth himself with the affairs of life. So Epictetus says here that a Cynic must not be ( ἐμπεπλεγμένον ) in relations etc. From these and many other passages of Epictetus one would be inclined to think that he was not unacquainted with St. Paul’s Epistles or that he had heard something of the Christian doctrine. Mrs. Carter. I do not find any evidence of Epictetus being acquainted with the Epistles of Paul. It is possible that he had heard something of the Christian doctrine, but I have not observed any evidence of the fact. Epictetus and Paul have not the same opinion about marriage, for Paul says that if they cannot contain, let them marry: for it is better to marry than to burn. Accordingly his doctrine is to avoid fornication let every man have his own wife, and let every woman have her own husband. He does not directly say what a man should do when he is not able to maintain a wife; but the inference is plain what he will do (I Cor. vii. 2). Paul’s view of marriage differs from that of Epictetus, who recommends marriage. Paul does not: he writes, I say therefore to the unmarried and widows, It is good for them if they abide even as I. He does not acknowledge marriage and the begetting of children as a duty; which Epictetus did. In the present condition of the world Epictetus says that the minister of God should not marry, because the cares of a family would distract him and make him unable to discharge his duties. There is sound sense in this. A minister of God should not be distracted by the cares of a family, especially if he is poor. able to go about among men, not tied down to the common duties of mankind, nor entangled in the ordinary relations of life, which if he neglects, he will not maintain the character of an honourable and good man? and if he observes them he will lose the character of the messenger, and spy and herald of God. For consider that it is his duty to do something towards his father in law, something to the other kinsfolks of his wife, something to his wife also (if he has one). He is also excluded by being a Cynic from looking after the sickness of his own family, and from providing for their support. And to say nothing of the rest, he must have a vessel for heating water for the child that he may wash it in the bath; wool for his wife when she is delivered of a child, oil, a bed, a cup: so the furniture of the house is increased. I say nothing of his other occupations, and of his distraction. Where then now is that king, he who devotes himself to the public interests, The people’s guardian and so full of cares. Homer, Iliad ii. 25 whose duty it is to look after others, the married and those who have children; to see who uses his wife well, who uses her badly; who quarrels; what family is well administered, what is not; going about as a physician does and feels pulses? He says to one, you have a fever, to another you have a head-ache, or the gout: he says to one, abstain from food; to another he says, eat; or do not use the bath; to another, you require the knife, or the cautery. How can he have time for this who is tied to the duties of common life? is it not his duty to supply clothing to his children, and to send them to the school-master with writing tablets, and styles (for writing). Besides must he not supply them with beds? for they cannot be genuine Cynics as soon as they are born. If he does not do this, it would be better to expose the children as soon as they are born than to kill them in this way. Consider what we are bringing the Cynic down to, how we are taking his royalty from him.—Yes, but Crates took a wife.—You are speaking of a circumstance which arose from love and of a woman who was another Crates. But we are inquiring about ordinary marriages and those which are free from distractions, and making this inquiry we do not find the affair of marriage in this state of the world a thing which is especially suited to the Cynic. How then shall a man maintain the existence of society? In the name of God, are those men greater benefactors to society who introduce into the world to occupy their own places two or three grunting children, or those who superintend as far as they can all mankind, and see what they do, how they live, what they attend to, what they neglect contrary to their duty? Did they who left little children to the Thebans do them more good than Epaminondas who died childless? And did Priamus who begat fifty worthless sons or Danaus or Aeolus contribute more to the community than Homer? then shall the duty of a general or the business of a writer exclude a man from marriage or the begetting of children, and such a man shall not be judged to have accepted the condition of childlessness for nothing; and shall not the royalty of a Cynic be considered an equivalent for the want of children? Do we not perceive his grandeur and do we not justly contemplate the character of Diogenes; and do we instead of this turn our eyes to the present Cynics who are dogs that wait at tables, and in no respect imitate the Cynics of old except perchance in breaking wind, but in nothing else? For such matters would not have moved us at all nor should we have wondered if a Cynic should not marry or beget children. Man, the Cynic is the father of all men; the men are his sons, the women are his daughters: he so carefully visits all, so well does he care for all. Do you think that it is from idle impertinence that he rebukes those whom he meets? He does it as a father, as a brother, and as the minister of the father of all, the minister of Zeus. If you please, ask me also if a Cynic shall engage in the administration of the state. Fool, do you seek a greater form of administration than that in which he is engaged? Do you ask if he shall appear among the Athenians and say something about the revenues and the supplies, he who must talk with all men, alike with Athenians, alike with Corinthians, alike with Romans, not about supplies, nor yet about revenues, nor about peace or war, but about happiness and unhappiness, about good fortune and bad fortune, about slavery and freedom? When a man has undertaken the administration of such a state, do you ask me if he shall engage in the administration of a state? ask me also if he shall govern (hold a magisterial office): again I will say to you, Fool, what greater government shall he exercise than that which he exercises now? It is necessary also for such a man (the Cynic) to have a certain habit of body: for if he appears to be consumptive, thin and pale, his testimony has not then the same weight. For he must not only by showing the qualities of the soul prove to the vulgar that it is in his power independent of the things which they admire to be a good man, but he must also show by his body that his simple and frugal way of living in the open air does not injure even the body. See, he says, I am a proof of this, and my own body also is. So Diogenes used to do, for he used to go about fresh looking, and he attracted the notice of the many by his personal appearance. But if a Cynic is an object of compassion, he seems to be a beggar: all persons turn away from him, all are offended with him; for neither ought he to appear dirty so that he shall not also in this respect drive away men; but his very roughness ought to be clean and attractive. There ought also to belong to the Cynic much natural grace and sharpness; and if this is not so, he is a stupid fellow, and nothing else; and he must have these qualities that he may be able readily and fitly to be a match for all circumstances that may happen. So Diogenes replied to one who said, Are you the Diogenes who does not believe that there are gods? And, how, replied Diogenes, can this be when I think that you are odious to the gods? On another occasion in reply to Alexander, who stood by him when he was sleeping, and quoted Homer’s line (Iliad, ii. 24) A man a councillor should not sleep all night, he answered, when he was half asleep, The people’s guardian and so full of cares. But before all the Cynic’s ruling faculty must be purer than the sun; and if it is not, he must necessarily be a cunning knave and a fellow of no principle, since while he himself is entangled in some vice he will reprove others. For see how the matter stands: to these kings and tyrants their guards and arms give the power of reproving some persons, and of being able even to punish those who do wrong though they are themselves bad; but to a Cynic instead of arms and guards it is conscience ( τὸ συνειδός ) which gives this power. When he knows that he has watched and laboured for mankind, and has slept pure, and sleep has left him still purer, and that he thought whatever he has thought as a friend of the gods, as a minister, as a participator of the power of Zeus, and that on all occasions he is ready to say Lead me, O Zeus, and thou, O Destiny; and also, If so it pleases the gods, so let it be; why should he not have confidence to speak freely to his own brothers, to his children, in a word to his kinsmen? For this reason he is neither over curious nor a busybody when he is in this state of mind; for he is not a meddler with the affairs of others when he is superintending human affairs, but he is looking after his own affairs. If that is not so, you may also say that the general is a busybody, when he inspects his soldiers, and examines them and watches them and punishes the disorderly. But if while you have a cake under your arm, you rebuke others, I will say to you, Will you not rather go away into a corner and eat that which you have stolen; what have you to do with the affairs of others? For who are you? are you the bull of the herd, or the queen of the bees? Show me the tokens of your supremacy, such as they have from nature. But if you are a drone claiming the sovereignty over the bees, do you not suppose that your fellow citizens will put you down as the bees do the drones? The Cynic also ought to have such power of endurance as to seem insensible to the common sort and a stone: no man reviles him, no man strikes him, no man insults him, but he gives his body that any man who chooses may do with it what he likes. For he bears in mind that the inferior must be overpowered by the superior in that in which it is inferior; and the body is inferior to the many, the weaker to the stronger. He never then descends into such a contest in which he can be overpowered; but he immediately withdraws from things which belong to others, he claims not the things which are servile. But where there is will and the use of appearances, there you will see how many eyes he has so that you may say, Argus was blind compared with him. Is his assent ever hasty, his movement (towards an object) rash, does his desire ever fail in its object, does that which he would avoid befal him, is his purpose unaccomplished, does he ever find fault, is he ever humiliated, is he ever envious? To these he directs all his attention and energy; but as to every thing else he snores supine. All is peace; there is no robber who takes away his will, no tyrant. But what say you as to his body? I say there is. And his possessions? I say there is. And as to magistracies and honours?— What does he care for them?—When then any person would frighten him through them, he says to him, Begone, look for children: masks are formidable to them; but I know that they are made of shell, and they have nothing inside. About such a matter as this you are deliberating. Therefore, if you please, I urge you in God’s name, defer the matter, and first consider your preparation for it. For see what Hector says to Andromache, Retire rather, he says, into the house and weave: War is the work of men of all indeed, but specially ’tis mine. II. vi. 490. So he was conscious of his own qualification, and knew her weakness.'' None |
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34. Lucan, Pharsalia, 1.6-1.7, 1.303-1.305, 2.263-2.264, 2.319-2.322, 2.478-2.525, 3.290-3.292, 8.663-8.711 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aeschylus, Agamemnon • Agamemnon
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39; Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 233; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 41, 167, 192; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 128; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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1.6 Wars worse than civil on Emathian plains, And crime let loose we sing; how Rome's high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdom's compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust " "
1.303 His action just and give him cause for arms. For while Rome doubted and the tongues of men Spoke of the chiefs who won them rights of yore, The hostile Senate, in contempt of right, Drove out the Tribunes. They to Caesar's camp With Curio hasten, who of venal tongue, Bold, prompt, persuasive, had been wont to preach of Freedom to the people, and to call Upon the chiefs to lay their weapons down. And when he saw how deeply Caesar mused, " "
2.263 Thus, mindful of his youth, the aged man Wept for the past, but feared the coming days. Such terrors found in haughty Brutus' breast No home. When others sat them down to fear He did not so, but in the dewy night When the great wain was turning round the pole He sought his kinsman Cato's humble home. Him sleepless did he find, not for himself Fearing, but pondering the fates of Rome, And deep in public cares. And thus he spake: " "
2.319 That such a citizen has joined the war? Glad would he see thee e'en in Magnus' tents; For Cato's conduct shall approve his own. Pompeius, with the Consul in his ranks, And half the Senate and the other chiefs, Vexes my spirit; and should Cato too Bend to a master's yoke, in all the world The one man free is Caesar. But if thou For freedom and thy country's laws alone Be pleased to raise the sword, nor Magnus then " '2.320 Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven\'s will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth 2.322 Nor Caesar shall in Brutus find a foe. Not till the fight is fought shall Brutus strike, Then strike the victor." Brutus thus; but spake Cato from inmost breast these sacred words: "Chief in all wickedness is civil war, Yet virtue in the paths marked out by fate Treads on securely. Heaven\'s will be the crime To have made even Cato guilty. Who has strength To gaze unawed upon a toppling world? When stars and sky fall headlong, and when earth ' "
2.478 Nile were no larger, but that o'er the sand of level Egypt he spreads out his waves; Nor Ister, if he sought the Scythian main Unhelped upon his journey through the world By tributary waters not his own. But on the right hand Tiber has his source, Deep-flowing Rutuba, Vulturnus swift, And Sarnus breathing vapours of the night Rise there, and Liris with Vestinian wave Still gliding through Marica's shady grove, " "2.480 And Siler flowing through Salernian meads: And Macra's swift unnavigable stream By Luna lost in Ocean. On the AlpsWhose spurs strike plainwards, and on fields of Gaul The cloudy heights of Apennine look down In further distance: on his nearer slopes The Sabine turns the ploughshare; Umbrian kineAnd Marsian fatten; with his pineclad rocks He girds the tribes of Latium, nor leaves Hesperia's soil until the waves that beat " "2.490 On Scylla's cave compel. His southern spurs Extend to Juno's temple, and of old Stretched further than Italia, till the main O'erstepped his limits and the lands repelled. But, when the seas were joined, Pelorus claimed His latest summits for Sicilia's isle. Caesar, in rage for war, rejoicing found Foes in Italia; no bloodless steps Nor vacant homes had pleased him; so his march Were wasted: now the coming war was joined " "2.500 Unbroken to the past; to force the gates Not find them open, fire and sword to bring Upon the harvests, not through fields unharmed To pass his legions — this was Caesar's joy; In peaceful guise to march, this was his shame. Italia's cities, doubtful in their choice, Though to the earliest onset of the war About to yield, strengthened their walls with mounds And deepest trench encircling: massive stones And bolts of war to hurl upon the foe " "2.510 They place upon the turrets. Magnus most The people's favour held, yet faith with fear Fought in their breasts. As when, with strident blast, A southern tempest has possessed the main And all the billows follow in its track: Then, by the Storm-king smitten, should the earth Set Eurus free upon the swollen deep, It shall not yield to him, though cloud and sky Confess his strength; but in the former wind Still find its master. But their fears prevailed, " "2.520 And Caesar's fortune, o'er their wavering faith. For Libo fled Etruria; Umbria lost Her freedom, driving Thermus from her bounds; Great Sulla's son, unworthy of his sire, Feared at the name of Caesar: Varus sought The caves and woods, when smote the hostile horseThe gates of Auximon; and Spinther driven From Asculum, the victor on his track, Fled with his standards, soldierless; and thou, Scipio, did'st leave Nuceria's citadel " "
3.290 Oretas came, and far Carmania's chiefs, Whose clime lies southward, yet men thence descry Low down the Pole star, and Bootes runs Hasting to set, part seen, his nightly course; And Ethiopians from that southern land Which lies without the circuit of the stars, Did not the Bull with curving hoof advanced O'erstep the limit. From that mountain zone They come, where rising from a common fount Euphrates flows and Tigris, and did earth " "
8.663 Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, " "8.669 Leaving his loftier ship. Had not the fates' Eternal and unalterable laws Called for their victim and decreed his end Now near at hand, his comrades' warning voice Yet might have stayed his course: for if the court To Magnus, who bestowed the Pharian crown, In truth were open, should not king and fleet In pomp have come to greet him? But he yields: The fates compel. Welcome to him was death Rather than fear. But, rushing to the side, " '8.670 His spouse would follow, for she dared not stay, Fearing the guile. Then he, "Abide, my wife, And son, I pray you; from the shore afar Await my fortunes; mine shall be the life To test their honour." But Cornelia still Withstood his bidding, and with arms outspread Frenzied she cried: "And whither without me, Cruel, departest? Thou forbad\'st me share Thy risks Thessalian; dost again command That I should part from thee? No happy star 8.680 Breaks on our sorrow. If from every land Thou dost debar me, why didst turn aside In flight to Lesbos? On the waves alone Am I thy fit companion?" Thus in vain, Leaning upon the bulwark, dazed with dread; Nor could she turn her straining gaze aside, Nor see her parting husband. All the fleet Stood silent, anxious, waiting for the end: Not that they feared the murder which befell, But lest their leader might with humble prayer 8.689 Breaks on our sorrow. If from every land Thou dost debar me, why didst turn aside In flight to Lesbos? On the waves alone Am I thy fit companion?" Thus in vain, Leaning upon the bulwark, dazed with dread; Nor could she turn her straining gaze aside, Nor see her parting husband. All the fleet Stood silent, anxious, waiting for the end: Not that they feared the murder which befell, But lest their leader might with humble prayer ' "8.690 Kneel to the king he made. As Magnus passed, A Roman soldier from the Pharian boat, Septimius, salutes him. Gods of heaven! There stood he, minion to a barbarous king, Nor bearing still the javelin of Rome; But vile in all his arms; giant in form Fierce, brutal, thirsting as a beast may thirst For carnage. Didst thou, Fortune, for the sake of nations, spare to dread Pharsalus field This savage monster's blows? Or dost thou place " "8.700 Throughout the world, for thy mysterious ends, Some ministering swords for civil war? Thus, to the shame of victors and of gods, This story shall be told in days to come: A Roman swordsman, once within thy ranks, Slave to the orders of a puny prince, Severed Pompeius' neck. And what shall be Septimius' fame hereafter? By what name This deed be called, if Brutus wrought a crime? Now came the end, the latest hour of all: " "8.709 Throughout the world, for thy mysterious ends, Some ministering swords for civil war? Thus, to the shame of victors and of gods, This story shall be told in days to come: A Roman swordsman, once within thy ranks, Slave to the orders of a puny prince, Severed Pompeius' neck. And what shall be Septimius' fame hereafter? By what name This deed be called, if Brutus wrought a crime? Now came the end, the latest hour of all: " '8.710 Rapt to the boat was Magnus, of himself No longer master, and the miscreant crew Unsheathed their swords; which when the chieftain saw He swathed his visage, for he scorned unveiled To yield his life to fortune; closed his eyes And held his breath within him, lest some word, Or sob escaped, might mar the deathless fame His deeds had won. And when within his side Achillas plunged his blade, nor sound nor cry He gave, but calm consented to the blow 8.711 Rapt to the boat was Magnus, of himself No longer master, and the miscreant crew Unsheathed their swords; which when the chieftain saw He swathed his visage, for he scorned unveiled To yield his life to fortune; closed his eyes And held his breath within him, lest some word, Or sob escaped, might mar the deathless fame His deeds had won. And when within his side Achillas plunged his blade, nor sound nor cry He gave, but calm consented to the blow '" None |
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35. Plutarch, Julius Caesar, 41.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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41.2 Φαώνιος δὲ τὴν Κάτωνος παρρησίαν ὑποποιούμενος, μανικῶς ἐσχετλίαζεν εἰ μηδὲ τῆτες ἔσται τῶν περὶ Τουσκλάνον ἀπολαῦσαι σύκων Διὰ τὴν Πομπηΐου φιλαρχίαν. Ἀφράνιος δὲ ʽ νεωστὶ γὰρ ἐξ Ἰβηρίας ἀφῖκτο κακῶς στρατηγήσασʼ διαβαλλόμενος ἐπὶ χρήμασι προδοῦναι τὸν στρατόν, ἠρώτα Διὰ τί πρὸς τὸν ἔμπορον οὐ μάχονται τὸν ἐωνημένον παρʼ αὐτοῦ τὰς ἐπαρχίας, ἐκ τούτων ἁπάντων συνελαυνόμενος ἄκων εἰς μάχην ὁ Πομπήϊος ἐχώρει τὸν Καίσαρα διώκων.'' None | sup>
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36. Plutarch, Pompey, 67.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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67.3 Δομέτιος δὲ αὐτὸν Ἀηνόβαρβος Ἀγαμέμνονα καλῶν καὶ βασιλέα βασιλέων ἐπίφθονον ἐποίει. καὶ Φαώνιος οὐχ ἧττον ἦν ἀηδὴς τῶν παρρησιαζομένων· ἀκαίρως ἐν τῷ σκώπτειν, ἄνθρωποι, βοῶν, οὐδὲ τῆτες ἔσται τῶν ἐν Τουσκλάνῳ σύκων μεταλαβεῖν; Λεύκιος δὲ Ἀφράνιος ὁ τὰς ἐν Ἰβηρίᾳ δυνάμεις ἀποβαλὼν ἐν αἰτίᾳ προδοσίας γεγονώς, τότε δὲ τὸν Πομπήϊον ὁρῶν φυγομαχοῦντα, θαυμάζειν ἔλεγε τοὺς κατηγοροῦντας αὐτοῦ, πῶς πρὸς τὸν ἔμπορον τῶν ἐπαρχιῶν οὐ μάχονται προελθόντες.'' None | sup>
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37. Seneca The Younger, Letters, 82.4-82.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 298; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 298
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82.4 Do you ask who are my pacemakers? One is enough for me, – the slave Pharius, a pleasant fellow, as you know; but I shall exchange him for another. At my time of life I need one who is of still more tender years. Pharius, at any rate, says that he and I are at the same period of life; for we are both losing our teeth.3 Yet even now I can scarcely follow his pace as he runs, and within a very short time I shall not be able to follow him at all; so you see what profit we get from daily exercise. Very soon does a wide interval open between two persons who travel different ways. My slave is climbing up at the very moment when I am coming down, and you surely know how much quicker the latter is. Nay, I was wrong; for now my life is not coming down; it is falling outright.
82.4 What then is the advantage of retirement? As if the real causes of our anxieties did not follow us across the seas! What hiding-place is there, where the fear of death does not enter? What peaceful haunts are there, so fortified and so far withdrawn that pain does not fill them with fear? Wherever you hide yourself, human ills will make an uproar all around. There are many external things which compass us about, to deceive us or to weigh upon us; there are many things within which, even amid solitude, fret and ferment. 82.5 Do you ask, for all that, how our race resulted to-day? We raced to a tie,4– something which rarely happens in a running contest. After tiring myself out in this way (for I cannot call it exercise), I took a cold bath; this, at my house, means just short of hot. I, the former cold-water enthusiast, who used to celebrate the new year by taking a plunge into the canal, who, just as naturally as I would set out to do some reading or writing, or to compose a speech, used to inaugurate the first of the year with a plunge into the Virgo aqueduct,5 have changed my allegiance, first to the Tiber, and then to my favourite tank, which is warmed only by the sun, at times when I am most robust and when there is not a flaw in my bodily processes. I have very little energy left for bathing. '82.5 Therefore, gird yourself about with philosophy, an impregnable wall. Though it be assaulted by many engines, Fortune can find no passage into it. The soul stands on unassailable ground, if it has abandoned external things; it is independent in its own fortress; and every weapon that is hurled falls short of the mark. Fortune has not the long reach with which we credit her; she can seize none except him that clings to her. ' None |
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38. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aeneas at Cumae, echoes in Senecas Agamemnon • Aeschylus, Agamemnon • Aeschylus, narration of Agamemnons murder • Agamemnon, • Clytemnestra, Senecas Agamemnon • Seneca, WORKS Agamemnon • audiences, in Senecas Agamemnon • fire imagery, Agamemnon (Seneca) • prophecies of Cassandra, death of Agamemnon (simultaneous narration)
Found in books: Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 96, 100, 187, 188; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 336; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 199, 204, 206, 207, 212, 213, 214, 215, 218, 219, 220, 223
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39. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agamemnon • Agamemnon, in Thyestes • Seneca, WORKS Agamemnon
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 39; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 95; Fertik (2019), The Ruler's House: Contesting Power and Privacy in Julio-Claudian Rome, 92, 96
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40. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 15, 256, 262, 263, 264, 298, 301, 302; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 15, 256, 262, 263, 264, 298, 301, 302
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41. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263, 298, 301, 302; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263, 298, 301, 302
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42. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 15, 263; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 15, 263
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43. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263
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44. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 190; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 83, 106
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45. Cassius Dio, Roman History, 42.5.3-42.5.5 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 262; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 262
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42.5.3 \xa0Although he had subdued the entire Roman sea, he perished on it; and although he had once been, as the saying is, "master of a\xa0thousand ships," he was destroyed in a tiny boat near Egypt and in a sense by Ptolemy, whose father he had once restored from exile to that land and to his kingdom. The man whom Roman soldiers were then still guarding, â\x80\x94 soldiers left behind by Gabinius as a favour from Pompey and on account of the hatred felt by the Egyptians for the young prince\'s father, â\x80\x94 this very man seemed to have put him to death by the hands of both Egyptians and Romans. 42.5.4 1. \xa0Such was the end of Pompey the Great, whereby was proved once more the weakness and the strange fortune of the human race.,2. \xa0For, although he was not at all deficient in foresight, but had always been absolutely secure against any force able to do him harm, yet he was deceived; and although he had won many unexpected victories in Africa, and many, too, in Asia and Europe, both by land and sea, ever since boyhood, yet now in his fifty-eighth year he was defeated without apparent reason.,3. \xa0Although he had subdued the entire Roman sea, he perished on it; and although he had once been, as the saying is, "master of a\xa0thousand ships," he was destroyed in a tiny boat near Egypt and in a sense by Ptolemy, whose father he had once restored from exile to that land and to his kingdom. The man whom Roman soldiers were then still guarding, â\x80\x94 soldiers left behind by Gabinius as a favour from Pompey and on account of the hatred felt by the Egyptians for the young prince\'s father, â\x80\x94 this very man seemed to have put him to death by the hands of both Egyptians and Romans.,5. \xa0Thus Pompey, who previously had been considered the most powerful of the Romans, so that he even received the nickname of Agamemnon, was now butchered like one of the lowest of the Egyptians themselves, not only near Mount Casius but on the anniversary of the day on which he had once celebrated a triumph over Mithridates and the pirates.,6. \xa0So even in this respect the two parts of his career were utterly contradictory: on that day of yore he had gained the most brilliant success, whereas he now suffered the most grievous fate; again, following a certain oracle, he had been suspicious of all the citizens named Cassius, but instead of being the object of a plot by any man called Cassius he died and was buried beside the mountain that had this name.,7. \xa0of his fellow-voyagers some were captured at once, while others escaped, among them his wife and son. His wife later obtained pardon and came back safely to Rome, while Sextus proceeded to Africa to his brother Gnaeus; these are the names by which they were distinguished, since they both bore the name of Pompey. \xa0< 42.5.5 \xa0Thus Pompey, who previously had been considered the most powerful of the Romans, so that he even received the nickname of Agamemnon, was now butchered like one of the lowest of the Egyptians themselves, not only near Mount Casius but on the anniversary of the day on which he had once celebrated a triumph over Mithridates and the pirates.'' None |
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46. Pausanias, Description of Greece, 5.24.11, 9.41.2-9.41.5, 10.31.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Agamemnon • Agamemnon (Aeschylus) • Agamemnon, and Achilles • Agamemnon, oaths sworn by • Agamemnon, sceptre of
Found in books: Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 312; Hawes (2021), Pausanias in the World of Greek Myth, 135; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 168; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 22; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 163; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 139
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5.24.11 τὸν γοῦν κάπρον καθʼ ὅτου τῶν τομίων Ἀγαμέμνων ἐπώμοσεν ἦ μὴν εἶναι τὴν Βρισηίδα ἑαυτοῦ τῆς εὐνῆς ἀπείρατον, τοῦτον τὸν κάπρον ἀφιέμενον ὑπὸ τοῦ κήρυκος ἐποίησεν ἐς θάλασσαν· ἦ, καὶ ἀπὸ σφάραγον κάπρου τάμε νηλέι χαλκῷ. τὸν μὲν Ταλθύβιος πολιῆς ἁλὸς ἐς μέγα λαῖτμα ῥῖψʼ ἐπιδινήσας, βόσιν ἰχθύσιν. Hom. Il. 19.266-268 οὕτω μὲν τὸ ἀρχαῖον τὰ τοιαῦτα ἐνόμιζον· ἔστι δὲ πρὸ τῶν ποδῶν τοῦ Ὁρκίου πινάκιον χαλκοῦν, ἐπιγέγραπται δὲ ἐλεγεῖα ἐπʼ αὐτοῦ, δεῖμα ἐθέλοντα τοῖς ἐπιορκοῦσι παριστάναι.
9.41.2 Πατρεῖς δὲ οἱ Ἀχαιοὶ λόγῳ μὲν λέγουσιν ὅτι Ἡφαίστου ποίημά ἐστιν ἡ λάρναξ ἣν Εὐρύπυλος ἤνεγκεν ἐξ Ἰλίου, ἔργῳ δὲ οὐ παρέχουσιν αὐτὴν θεάσασθαι. ἔστι δὲ Ἀμαθοῦς ἐν Κύπρῳ πόλις, Ἀδώνιδος ἐν αὐτῇ καὶ Ἀφροδίτης ἱερόν ἐστιν ἀρχαῖον· ἀνακεῖσθαι δὲ ἐνταῦθα λέγουσιν ὅρμον Ἁρμονίᾳ μὲν δοθέντα ἐξ ἀρχῆς, καλούμενον δὲ Ἐριφύλης, ὅτι αὐτὴ δῶρον ἔλαβεν ἐπὶ τῷ ἀνδρί· ὃν ἀνέθεσαν μὲν οἱ παῖδες ἐς Δελφοὺς οἱ Φηγέως—τρόπον δὲ ὅντινα ἐκτήσαντο αὐτόν, ἐδήλωσεν ἤδη μοι τὰ ἐς Ἀρκάδας ἔχοντα—, ἐσυλήθη δὲ ὑπὸ τυράννων τῶν ἐν Φωκεῦσιν. 9.41.3 οὐ μὴν παρὰ Ἀμαθουσίοις γε ἐν τῷ ἱερῷ τοῦ Ἀδώνιδος ἐμοὶ δοκεῖν ἐστίν· ἐν Ἀμαθοῦντι μὲν γάρ ἐστι λίθοι χλωροὶ συνδέοντος χρυσοῦ σφᾶς ὁ ὅρμος, τὸν δὲ τῇ Ἐριφύλῃ δοθέντα Ὅμηρός φησιν ἐν Ὀδυσσείᾳ πεποιῆσθαι χρυσοῦ, καὶ οὕτως ἔχει· ἣ χρυσὸν φίλου ἀνδρὸς ἐδέξατο τιμήεντα. Hom. Od. 11.327 9.41.4 οὐ μὲν οὐδὲ ἠγνόει τοὺς ὅρμους τοὺς ποικίλους· ἐν μέν γε τοῖς Εὐμαίου λόγοις πρὸς Ὀδυσσέα, πρὶν ἢ ἐκ Πύλου Τηλέμαχον ἀφικέσθαι σφίσιν ἐπὶ τὴν αὐλήν, ἐν τούτοις τοῖς λόγοις ἐστὶν ἤλυθʼ ἀνὴρ πολύιδρις ἐμοῦ πρὸς δώματα πατρός χρύσεον ὅρμον ἔχων, μετὰ δʼ ἠλέκτροισιν ἔερτο, Hom. Od. 15.459 9.41.5 καὶ ἐν Πηνελόπης δώροις—ἄλλους τε γὰρ τῶν μνηστήρων δῶρα καὶ Εὐρύμαχον διδόντα Πηνελόπῃ πεποίηκεν— ὅρμον δʼ Εὐρύμαχος πολυδαίδαλον αὐτίκʼ ἔνεικε χρύσεον, ἠλέκτροισιν ἐερμένον, ἠέλιον ὥς· Hom. Od. 18.295 Ἐριφύλην δὲ οὐ χρυσῷ καὶ λίθοις ποικίλον δέξασθαί φησιν ὅρμον. οὕτω τὸ εἰκὸς τῷ σκήπτρῳ πρόσεστιν εἶναι μόνον ποίημα Ἡφαίστου.
10.31.2 ἐς δὲ τὸ αὐτὸ ἐπίτηδες τοῦ Ὀδυσσέως τοὺς ἐχθροὺς ἤγαγεν ὁ Πολύγνωτος· ἀφίκετο δὲ ἐς Ὀδυσσέως δυσμένειαν ὁ τοῦ Ὀιλέως Αἴας, ὅτι τοῖς Ἕλλησιν Ὀδυσσεὺς παρῄνει καταλιθῶσαι τὸν Αἴαντα ἐπὶ τῷ ἐς Κασσάνδραν τολμήματι· Παλαμήδην δὲ ἀποπνιγῆναι προελθόντα ἐπὶ ἰχθύων θήραν, Διομήδην δὲ τὸν ἀποκτείναντα εἶναι καὶ Ὀδυσσέα ἐπιλεξάμενος ἐν ἔπεσιν οἶδα τοῖς Κυπρίοις.'' None | sup>
5.24.11 Homer proves this point clearly. For the boar, on the slices of which Agamemnon swore that verily Briseis had not lain with him, Homer says was thrown by the herald into the sea. He spake, and cut the boar's throat with ruthless bronze; And the boar Talthybius swung and cast into the great depth of the grey sea, to feed the fishes. Hom. Il. 19.266-268 Such was the ancient custom. Before the feet of the Oath-god is a bronze plate, with elegiac verses inscribed upon it, the object of which is to strike fear into those who forswear themselves. " 9.41.2 The Achaeans of Patrae assert indeed that Hephaestus made the chest brought by Eurypylus from Troy, but they do not actually exhibit it to view. In Cyprus is a city Amathus, in which is an old sanctuary of Adonis and Aphrodite. Here they say is dedicated a necklace given originally to Harmonia, but called the necklace of Eriphyle, because it was the bribe she took to betray her husband. It was dedicated at Delphi by the sons of Phegeus (how they got it I have already related in my history of Arcadia ), See Paus. 8.24.10 . but it was carried off by the tyrants of Phocis . 9.41.3 However, I do not think that it is in the sanctuary of Adonis at Amathus . For the necklace at Amathus is composed of green stones held together by gold, but the necklace given to Eriphyle was made entirely of gold, according to Homer, who says in the Odyssey :— Who received precious gold, the price of her own husband. Hom. Od. 11.327 Not that Homer was unaware of necklaces made of various materials. 9.41.4 For example, in the speech of Eumaeus to Odysseus before Telemachus reaches the court from Pylus, he says:— There came a cunning man to the home of my father, With a necklace of gold strung with amber in between. Hom. Od. 15.459 9.41.5 Again, in the passage called the gifts of Penelope, for he represents the wooers, Eurymachus among them, offering her gifts, he says:— And Eurymachus straightway brought a necklace of varied materials, of gold strung with pieces of amber, like the sun. Hom. Od. 18.295 But Homer does not say that the necklace given to Eriphyle was of gold varied with stones. So probably the scepter is the only work of Hephaestus.
10.31.2 Polygnotus has intentionally gathered into one group the enemies of Odysseus. Ajax, son of Oileus, conceived a hatred of Odysseus, because Odysseus urged the Greeks to stone him for the outrage on Cassandra. Palamedes, as I know from reading the epic poem Cypria, was drowned when he put out to catch fish, and his murderers were Diomedes and Odysseus.'" None |
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47. Philostratus The Athenian, Life of Apollonius, 4.16 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 143; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 656
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4.16 δεομένων δὲ καὶ τῶν ἄλλων τοῦ λόγου τούτου καὶ φιληκόως ἐχόντων αὐτοῦ “ἀλλ' οὐχὶ βόθρον” εἶπεν “̓Οδυσσέως ὀρυξάμενος, οὐδὲ ἀρνῶν αἵματι ψυχαγωγήσας ἐς διάλεξιν τοῦ ̓Αχιλλέως ἦλθον, ἀλλ' εὐξάμενος, ὁπόσα τοῖς ἥρωσιν ̓Ινδοί φασιν εὔχεσθαι, “ὦ ̓Αχιλλεῦ,” ἔφην “τεθνάναι σε οἱ πολλοὶ τῶν ἀνθρώπων φασίν, ἐγὼ δὲ οὐ ξυγχωρῶ τῷ λόγῳ, οὐδὲ Πυθαγόρας σοφίας ἐμῆς πρόγονος. εἰ δὴ ἀληθεύομεν, δεῖξον ἡμῖν τὸ σεαυτοῦ εἶδος, καὶ γὰρ ἂν ὄναιο ἄγαν τῶν ἐμῶν ὀφθαλμῶν, εἰ μάρτυσιν αὐτοῖς τοῦ εἶναι χρήσαιο.” ἐπὶ τούτοις σεισμὸς μὲν περὶ τὸν κολωνὸν βραχὺς ἐγένετο, πεντάπηχυς δὲ νεανίας ἀνεδόθη Θετταλικὸς τὴν χλαμύδα, τὸ δὲ εἶδος οὐκ ἀλαζών τις ἐφαίνετο, ὡς ἐνίοις ὁ ̓Αχιλλεὺς δοκεῖ, δεινός τε ὁρώμενος οὐκ ἐξήλλαττε τοῦ φαιδροῦ, τὸ δὲ κάλλος οὔπω μοι δοκεῖ ἐπαινέτου ἀξίου ἐπειλῆφθαι καίτοι ̔Ομήρου πολλὰ ἐπ' αὐτῷ εἰπόντος, ἀλλὰ ἄρρητον εἶναι καὶ καταλύεσθαι μᾶλλον ὑπὸ τοῦ ὑμνοῦντος ἢ παραπλησίως ἑαυτῷ ᾅδεσθαι. ὁρώμενος δέ, ὁπόσον εἶπον, μείζων ἐγίγνετο καὶ διπλάσιος καὶ ὑπὲρ τοῦτο, δωδεκάπηχυς γοῦν ἐφάνη μοι, ὅτε δὴ τελεώτατος ἑαυτοῦ ἐγένετο, καὶ τὸ κάλλος ἀεὶ ξυνεπεδίδου τῷ μήκει. τὴν μὲν δὴ κόμην οὐδὲ κείρασθαί ποτε ἔλεγεν, ἀλλὰ ἄσυλον φυλάξαι τῷ Σπερχειῷ, ποταμῶν γὰρ πρώτῳ Σπερχειῷ χρήσασθαι, τὰ γένεια δ' αὐτῷ πρώτας ἐκβολὰς εἶχε. προσειπὼν δέ με “ἀσμένως” εἶπεν “ἐντετύχηκά σοι, πάλαι δεόμενος ἀνδρὸς τοιῦδε: Θετταλοὶ γὰρ τὰ ἐναγίσματα χρόνον ἤδη πολὺν ἐκλελοίπασί μοι, καὶ μηνίειν μὲν οὔπω ἀξιῶ, μηνίσαντος γὰρ ἀπολοῦνται μᾶλλον ἢ οἱ ἐνταῦθά ποτε ̔́Ελληνες, ξυμβουλίᾳ δὲ ἐπιεικεῖ χρῶμαι, μὴ ὑβρίζειν σφᾶς ἐς τὰ νόμιμα, μηδὲ κακίους ἐλέγχεσθαι τουτωνὶ τῶν Τρώων, οἳ τοσούσδε ἄνδρας ὑπ' ἐμοῦ ἀφαιρεθέντες δημοσίᾳ τε θύουσί μοι καὶ ὡραίων ἀπάρχονται καὶ ἱκετηρίαν τιθέμενοι σπονδὰς αἰτοῦσιν, ἃς ἐγὼ οὐ δώσω: τὰ γὰρ ἐπιορκηθέντα τούτοις ἐπ' ἐμὲ οὐκ ἐάσει τὸ ̓́Ιλιόν ποτε τὸ ἀρχαῖον ἀναλαβεῖν εἶδος, οὐδὲ τυχεῖν ἀκμῆς, ὁπόση περὶ πολλὰς τῶν καθῃρημένων ἐγένετο, ἀλλ' οἰκήσουσιν αὐτὸ βελτίους οὐδὲν ἢ εἰ χθὲς ἥλωσαν. ἵν' οὖν μὴ καὶ τὰ Θετταλῶν ἀποφαίνω ὅμοια, πρέσβευε παρὰ τὸ κοινὸν αὐτῶν ὑπὲρ ὧν εἶπον.” “πρεσβεύσω”, ἔφην “ὁ γὰρ νοῦς τῆς πρεσβείας ἦν μὴ ἀπολέσθαι αὐτούς. ἀλλ' ἐγώ τί σου, ̓Αχιλλεῦ, δέομαι.” “ξυνίημι”, ἔφη “δῆλος γὰρ εἶ περὶ τῶν Τρωικῶν ̔ἐρωτήσων': ἐρώτα δὲ λόγους πέντε, οὓς αὐτός τε βούλει καὶ Μοῖραι ξυγχωροῦσιν.” ἠρόμην οὖν πρῶτον, εἰ κατὰ τὸν τῶν ποιητῶν λόγον ἔτυχε τάφου. “κεῖμαι μέν,” εἶπεν “ὡς ἔμοιγε ἥδιστον καὶ Πατρόκλῳ ἐγένετο, ξυνέβημεν γὰρ δὴ κομιδῇ νέοι, ξυνέχει δὲ ἄμφω χρυσοῦς ἀμφορεὺς κειμένους, ὡς ἕνα. Μουσῶν δὲ θρῆνοι καὶ Νηρηίδων, οὓς ἐπ' ἐμοὶ γενέσθαι φασί, Μοῦσαι μὲν οὐδ' ἀφίκοντό ποτε ἐνταῦθα, Νηρηίδες δὲ ἔτι φοιτῶσι.” μετὰ ταῦτα δὲ ἠρόμην, εἰ ἡ Πολυξένη ἐπισφαγείη αὐτῷ, ὁ δὲ ἀληθὲς μὲν ἔφη τοῦτο εἶναι, σφαγῆναι δὲ αὐτὴν οὐχ ὑπὸ τῶν ̓Αχαιῶν, ἀλλ' ἑκοῦσαν ἐπὶ τὸ σῆμα ἐλθοῦσαν καὶ τὸν ἑαυτῆς τε κἀκείνου ἔρωτα μεγάλων ἀξιῶσαι προσπεσοῦσαν ξίφει ὀρθῷ. τρίτον ἠρόμην: ἡ ̔Ελένη, ὦ ̓Αχιλλεῦ, ἐς Τροίαν ἦλθεν ἢ ̔Ομήρῳ ἔδοξεν ὑποθέσθαι ταῦτα;” “πολὺν” ἔφη “χρόνον ἐξηπατώμεθα πρεσβευόμενοί τε παρὰ τοὺς Τρῶας καὶ ποιούμενοι τὰς ὑπὲρ αὐτῆς μάχας, ὡς ἐν τῷ ̓Ιλίῳ οὔσης, ἡ δ' Αἴγυπτὸν τε ᾤκει καὶ τὸν Πρωτέως οἶκον ἁρπασθεῖσα ὑπὸ τοῦ Πάριδος. ἐπεὶ δὲ ἐπιστεύθη τοῦτο, ὑπὲρ αὐτῆς τῆς Τροίας λοιπὸν ἐμαχόμεθα, ὡς μὴ αἰσχρῶς ἀπέλθοιμεν.” ἡψάμην καὶ τετάρτης ἐρωτήσεως καὶ θαυμάζειν ἔφην, εἰ τοσούσδε ὁμοῦ καὶ τοιούσδε ἄνδρας ἡ ̔Ελλὰς ἤνεγκεν, ὁπόσους ̔́Ομηρος ἐπὶ τὴν Τροίαν ξυντάττει. ὁ δὲ ̓Αχιλλεὺς “οὐδὲ οἱ βάρβαροι” ἔφη “πολὺ ἡμῶν ἐλείποντο, οὕτως ἡ γῆ πᾶσα ἀρετῆς ἤνθησε.” πέμπτον δ' ἠρόμην: τί παθὼν ̔́Ομηρος τὸν Παλαμήδην οὐκ οἶδεν, ἢ οἶδε μέν, ἐξαιρεῖ δὲ τοῦ περὶ ὑμῶν λόγου; “εἰ Παλαμήδης” εἶπεν “ἐς Τροίαν οὐκ ἦλθεν, οὐδὲ Τροία ἐγένετο: ἐπεὶ δὲ ἀνὴρ σοφώτατός τε καὶ μαχιμώτατος ἀπέθανεν, ὡς ̓Οδυσσεῖ ἔδοξεν, οὐκ ἐσάγεται αὐτὸν ἐς τὰ ποιήματα ̔́Ομηρος, ὡς μὴ τὰ ὀνείδη τοῦ ̓Οδυσσέως ᾅδοι.” καὶ ἐπολοφυράμενος αὐτῷ ὁ ̓Αχιλλεὺς ὡς μεγίστῳ τε καὶ καλλίστῳ νεωτάτῳ τε καὶ πολεμικωτάτῳ σωφροσύνῃ τε ὑπερβαλομένῳ πάντας καὶ πολλὰ ξυμβαλομένῳ ταῖς Μούσαις “ἀλλὰ σύ,” ἔφη “̓Απολλώνιε, σοφοῖς γὰρ πρὸς σοφοὺς ἐπιτήδεια, τοῦ τε τάφου ἐπιμελήθητι καὶ τὸ ἄγαλμα τοῦ Παλαμήδους ἀνάλαβε φαύλως ἐρριμμένον: κεῖται δὲ ἐν τῇ Αἰολίδι κατὰ Μήθυμναν τὴν ἐν Λέσβῳ.” ταῦτα εἰπὼν καὶ ἐπὶ πᾶσι τὰ περὶ τὸν νεανίαν τὸν ἐκ Πάρου ἀπῆλθε ξὺν ἀστραπῇ μετρίᾳ, καὶ γὰρ δὴ καὶ ἀλεκτρυόνες ἤδη ᾠδῆς ἥπτοντο."" None | sup>
4.16 Therest of the company also besought him to tell them all about it, and as they were in a mood to listen to him, he said: Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles; but I offered up the prayer which the Indians say they use in approaching their heroes. “O Achilles,' I said, “most of mankind declare that you are dead, but I cannot agree with them, nor can Pythagoras, my spiritual ancestor. If then we hold the truth, show to us your own form; for you would profit not a little by showing yourself to my eyes, if you should be able to use them to attest your existence.” Thereupon a slight earthquake shook the neighborhood of the barrow, and a youth issued forth five cubits high, wearing a cloak ofThessalian fashion; but in appearance he was by no means the braggart figure which some imagine Achilles to have been. Though he was stern to look upon, he had never lost his bright look; and it seems to me that his beauty has never received its meed of praise, even though Homer dwelt at length upon it; for it was really beyond the power of words, and it is easier for the singer to ruin his fame in this respect than to praise him as he deserved. At first sight he was of the size which I have mentioned, but he grew bigger, till he was twice as large and even more than that; at any rate he appeared to me to be twelve cubits high just at that moment when he reached his complete stature, and his beauty grew apace with his length. He told me then that he had never at any time shorn off his hair, bit preserved it to inviolate for the river Spercheus, for this was the river of his first intimacy; but on his cheeks you saw the first down.And he addressed me and said: “I am pleased to have met you, since I have long wanted a man like yourself. For the Thessalians for a long time past have failed to present their offerings to my tomb, and I do not yet wish to show my wrath against them; for if I did so, they would perish more thoroughly than ever the Hellenes did on this spot; accordingly I resort to gentle advice, and would warn them not to violate ancient custom, nor to prove themselves worse men than the Trojans here, who though they were robbed of so many of their heroes by myself, yet sacrifice publicly to me, and also give me the tithes of their fruits of season, and olive branch in hand ask for a truce from my hostility. But this I will not grant, for the perjuries which they committed against me will not suffer Ilium ever to resume its pristine beauty, nor to regain the prosperity which yet has favored many a city that was destroyed of old; nay, if they rebuild it, things shall go as hard with them as if their city had been captured only yesterday. In order then to save me from bringing the Thessalian polity then to the same condition, you must go as my envoy to their council in behalf of the object I have mentioned.” “I will be your envoy,” I replied, “for the object of my embassy were to save them from ruin. But, O Achilles, I would ask something of you.” “I understand,” said he, “for it is plain you are going to ask about the Trojan war. So ask me five questions about whatever you like, and that the Fates approve of.” I accordingly asked him firstly, if he had obtained burial in accordance with the story of the poets. “I lie here,” he answered, “as was most delightful to myself and Patroclus; for you know we met in mere youth, and a single golden jar holds the remains of both of us, as if we were one. But as for the dirges of the Muses and Nereids, which they say are sung over me, the Muses, I may tell you, never once came here at all, though the Nereids still resort to the spot.” Next I asked him, if Polyxena was really slaughtered over his tomb; and he replied that this was true, but that she was not slain by the Achaeans, but that she came of her own free will to the sepulcher, and that so high was the value she set on her passion for him and she for her, that she threw herself upon an upright sword. The third questions was this: “Did Helen, O Achilles, really come to Troy or was it Homer that was pleased to make up the story?' “For a long time,” he replied, “we were deceived and tricked into sending envoys to the Trojans and fighting battles in her behalf, in the belief that she was in Ilium, whereas she really was living in Egypt and in the house of Proteus, whither she had been snatched away by Paris. But when we became convinced thereof, we continued to fight to win Troy itself, so as not to disgrace ourselves by retreat.” The fourth question which I ventured upon was this: “I wonder,” I said, “that Greece ever produced at any one time so many and such distinguished heroes as Homer says were gathered against Troy.' But Achilles answered: “Why even the barbarians did not fall far short of us, so abundantly then did excellence flourish all over the earth.” And my fifth question was this: “Why was it that Homer knew nothing about Palamedes, or if he knew him, then kept him out of your story?' “If Palamedes,' he answered, “never came to Troy, then Troy never existed either. But since this wisest and most warlike hero fell in obedience to Odysseus' whim, Homer does not introduce him into his poems, lest he should have to record the shame of Odysseus in his song.” And withal Achilles raised a wail over him as over one who was the greatest and most beautiful of men, the youngest and also the most warlike, one who in sobriety surpassed all others, and had often foregathered with the Muses. “But you,” he added, “O Apollonius, since sages have a tender regard for one another, you must care for his tomb and restore the image of Palamedes that has been so contemptuously cast aside; and it lies in Aeolis close to Methymna in Lesbos.' Wit these words and with the closing remarks concerning the youth from Paros, Achilles vanished with a flash of summer lightning, for indeed the cocks were already beginning their chant."" None |
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48. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Agamemnon
Found in books: Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 450; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 656
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49. Vergil, Aeneis, 1.259-1.260, 1.588-1.589, 2.547-2.549, 2.590, 5.407, 6.801-6.805, 8.301, 8.521, 9.307, 10.728
Tagged with subjects: • Achilles, quarrel with Agamemnon • Agamemnon • Agamemnon, in Troades
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 263, 298, 301, 302; Augoustakis et al. (2021), Fides in Flavian Literature, 166; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 123, 124; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 93; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 212, 227, 256, 278; Mcclellan (2019), Paulinus Noster: Self and Symbols in the Letters of Paulinus of Nola, 177; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 263, 298, 301, 302
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1.259 moenia, sublimemque feres ad sidera caeli 1.260 magimum Aenean; neque me sententia vertit.
1.588 Restitit Aeneas claraque in luce refulsit, 1.589 os umerosque deo similis; namque ipsa decoram
2.547 Cui Pyrrhus: Referes ergo haec et nuntius ibis 2.548 Pelidae genitori; illi mea tristia facta 2.549 degeneremque Neoptolemum narrare memento.
2.590 obtulit et pura per noctem in luce refulsit
5.407 magimusque Anchisiades et pondus et ipsa
6.801 Nec vero Alcides tantum telluris obivit, 6.802 fixerit aeripedem cervam licet, aut Erymanthi 6.803 pacarit nemora, et Lernam tremefecerit arcu; 6.804 nec, qui pampineis victor iuga flectit habenis, 6.805 Liber, agens celso Nysae de vertice tigres.
8.301 Salve, vera Iovis proles, decus addite divis,
8.521 Aeneas Anchisiades et fidus Achates
9.307 exuvias; galeam fidus permutat Aletes.
10.728 ora cruor,'' None | sup>
1.259 lay seven huge forms, one gift for every ship. 1.260 Then back to shore he sped, and to his friends
1.588 the bastioned gates; the uproar of the throng. 1.589 The Tyrians toil unwearied; some up-raise
2.547 while in close mass our troop behind him poured. 2.548 But, at this point, the overwhelming spears 2.549 of our own kinsmen rained resistless down
2.590 The Greek besiegers to the roof-tops fled;
5.407 bright-tipped with burnished steel, and battle-axe
6.801 In laws, for bribes enacted or made void; 6.802 Another did incestuously take 6.803 His daughter for a wife in lawless bonds. 6.804 All ventured some unclean, prodigious crime; 6.805 And what they dared, achieved. I could not tell,
8.301 the cavern door, and broken the big chains,
8.521 wift as the glittering shaft of thunder cleaves
9.307 a neighboring watch, who, bringing prompt relief,
10.728 Him too the Trojan met, repelled, and towered '' None |
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50. None, None, nan
Tagged with subjects: • Agamemnon, Persians
Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 128; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 128
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