The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
calchas	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 32, 33, 34, 35 Augoustakis (2014), Flavian Poetry and its Greek Past, 244 Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 32, 128 Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 469 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 41, 42, 186 Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 139, 140 Brule (2003), Women of Ancient Greece, 47 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 11, 97, 103, 104 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 193, 230 Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 267 Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 130, 166, 167, 177, 276 Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 328, 329, 331, 332 Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 32, 140, 141, 143 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 17, 22, 172, 173 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60 Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 308 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 115, 145, 168 Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 51 Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 63, 64, 232 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 47 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 12 Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 60, 65, 74, 160 Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 156 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64, 81, 213, 325 Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 105, 106, 107, 120, 122 Tor (2017), Mortal and Divine in Early Greek Epistemology, 76, 77, 109, 110, 113 Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 244
calchas, agamemnon, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 378
calchas, ajax, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 372, 373
calchas, as a virtual character	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 318
calchas, as the voice of the gods	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 371, 372, 375, 376, 378
calchas, colophon, tomb of	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305
calchas, oracle, of	Fletcher (2012), Performing Oaths in Classical Greek Drama, 38, 42
calchas, shrine at mt. drion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 30, 304, 305, 306, 314, 319, 322, 789
calchas, shrine at mt. drion, use of black ram skins for divinatory incubation	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305, 314
calchas, teucer, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 372

List of validated texts:

7 validated results for "calchas"

1. Hesiod, Theogony, 27-28, 30-32, 38 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Calchas • Calchas,

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 193; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 32, 140, 143; Tor (2017), Mortal and Divine in Early Greek Epistemology, 76, 77

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27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,'²⁸ ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι. ³⁰ καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον ³¹ δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν ³² θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. ³⁸ εἰρεῦσαι τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ' None

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27 Those daughters of Lord Zeus proclaimed to me:'²⁸ “You who tend sheep, full of iniquity, ³⁰ False things that yet seem true, but we know well ³¹ How to speak truth at will.” Thus fluidly ³² Spoke Zeus’s daughters. Then they gave to me ³⁸ Themselves both first and last. Why do I raise, ' None

2. Homer, Iliad, 1.61-1.120, 1.122, 2.299-2.300, 2.303-2.330, 12.237-12.240 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Agamemnon, and Calchas • Calchas • Calchas, • Calchas, as the voice of the gods

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 32, 33; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 41, 42, 186; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 139; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 11; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 193, 230; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 267; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 130, 166; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 139, 140, 141, 142, 143, 144; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 32, 140, 141; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376, 378; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 308; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 12; Russell and Nesselrath (2014), On Prophecy, Dreams and Human Imagination: Synesius, De insomniis, 60, 74; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64, 81, 213, 325; Tor (2017), Mortal and Divine in Early Greek Epistemology, 76, 77, 109

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1.61 εἰ δὴ ὁμοῦ πόλεμός τε δαμᾷ καὶ λοιμὸς Ἀχαιούς· ^1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα ^1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν, ^1.64 ὅς κʼ εἴποι ὅ τι τόσσον ἐχώσατο Φοῖβος Ἀπόλλων, ^1.65 εἴτʼ ἄρʼ ὅ γʼ εὐχωλῆς ἐπιμέμφεται ἠδʼ ἑκατόμβης, ^1.66 αἴ κέν πως ἀρνῶν κνίσης αἰγῶν τε τελείων ^1.67 βούλεται ἀντιάσας ἡμῖν ἀπὸ λοιγὸν ἀμῦναι. ^1.68 ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο· τοῖσι δʼ ἀνέστη ^1.69 Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος, ^1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, ^1.71 καὶ νήεσσʼ ἡγήσατʼ Ἀχαιῶν Ἴλιον εἴσω ^1.72 ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων· ^1.73 ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν· ^1.74 ὦ Ἀχιλεῦ κέλεαί με Διῒ φίλε μυθήσασθαι ^1.75 μῆνιν Ἀπόλλωνος ἑκατηβελέταο ἄνακτος· ^1.76 τοὶ γὰρ ἐγὼν ἐρέω· σὺ δὲ σύνθεο καί μοι ὄμοσσον ^1.77 ἦ μέν μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν· ^1.78 ἦ γὰρ ὀΐομαι ἄνδρα χολωσέμεν, ὃς μέγα πάντων ^1.79 Ἀργείων κρατέει καί οἱ πείθονται Ἀχαιοί· ^1.80 κρείσσων γὰρ βασιλεὺς ὅτε χώσεται ἀνδρὶ χέρηϊ· ^1.81 εἴ περ γάρ τε χόλον γε καὶ αὐτῆμαρ καταπέψῃ, ^1.82 ἀλλά τε καὶ μετόπισθεν ἔχει κότον, ὄφρα τελέσσῃ, ^1.83 ἐν στήθεσσιν ἑοῖσι· σὺ δὲ φράσαι εἴ με σαώσεις. ^1.84 τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· ^1.85 θαρσήσας μάλα εἰπὲ θεοπρόπιον ὅ τι οἶσθα· ^1.86 οὐ μὰ γὰρ Ἀπόλλωνα Διῒ φίλον, ᾧ τε σὺ Κάλχαν ^1.87 εὐχόμενος Δαναοῖσι θεοπροπίας ἀναφαίνεις, ^1.88 οὔ τις ἐμεῦ ζῶντος καὶ ἐπὶ χθονὶ δερκομένοιο ^1.89 σοὶ κοίλῃς παρὰ νηυσί βαρείας χεῖρας ἐποίσει ^1.90 συμπάντων Δαναῶν, οὐδʼ ἢν Ἀγαμέμνονα εἴπῃς, ^1.91 ὃς νῦν πολλὸν ἄριστος Ἀχαιῶν εὔχεται εἶναι. ^1.92 καὶ τότε δὴ θάρσησε καὶ ηὔδα μάντις ἀμύμων· ^1.93 οὔ τʼ ἄρ ὅ γʼ εὐχωλῆς ἐπιμέμφεται οὐδʼ ἑκατόμβης, ^1.94 ἀλλʼ ἕνεκʼ ἀρητῆρος ὃν ἠτίμησʼ Ἀγαμέμνων, ^1.95 οὐδʼ ἀπέλυσε θύγατρα καὶ οὐκ ἀπεδέξατʼ ἄποινα, ^1.96 τοὔνεκʼ ἄρʼ ἄλγεʼ ἔδωκεν ἑκηβόλος ἠδʼ ἔτι δώσει· ^1.97 οὐδʼ ὅ γε πρὶν Δαναοῖσιν ἀεικέα λοιγὸν ἀπώσει ^1.98 πρίν γʼ ἀπὸ πατρὶ φίλῳ δόμεναι ἑλικώπιδα κούρην ^1.99 ἀπριάτην ἀνάποινον, ἄγειν θʼ ἱερὴν ἑκατόμβην ^1.100 ἐς Χρύσην· τότε κέν μιν ἱλασσάμενοι πεπίθοιμεν. ^1.102 ἥρως Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων ^1.103 ἀχνύμενος· μένεος δὲ μέγα φρένες ἀμφιμέλαιναι ^1.104 πίμπλαντʼ, ὄσσε δέ οἱ πυρὶ λαμπετόωντι ἐΐκτην· ^1.105 Κάλχαντα πρώτιστα κάκʼ ὀσσόμενος προσέειπε· ^1.106 μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας· ^1.107 αἰεί τοι τὰ κάκʼ ἐστὶ φίλα φρεσὶ μαντεύεσθαι, ^1.108 ἐσθλὸν δʼ οὔτέ τί πω εἶπας ἔπος οὔτʼ ἐτέλεσσας· ^1.109 καὶ νῦν ἐν Δαναοῖσι θεοπροπέων ἀγορεύεις ^1.110 ὡς δὴ τοῦδʼ ἕνεκά σφιν ἑκηβόλος ἄλγεα τεύχει, ^1.111 οὕνεκʼ ἐγὼ κούρης Χρυσηΐδος ἀγλάʼ ἄποινα ^1.112 οὐκ ἔθελον δέξασθαι, ἐπεὶ πολὺ βούλομαι αὐτὴν ^1.113 οἴκοι ἔχειν· καὶ γάρ ῥα Κλυταιμνήστρης προβέβουλα ^1.114 κουριδίης ἀλόχου, ἐπεὶ οὔ ἑθέν ἐστι χερείων, ^1.115 οὐ δέμας οὐδὲ φυήν, οὔτʼ ἂρ φρένας οὔτέ τι ἔργα. ^1.116 ἀλλὰ καὶ ὧς ἐθέλω δόμεναι πάλιν εἰ τό γʼ ἄμεινον· ^1.117 βούλομʼ ἐγὼ λαὸν σῶν ἔμμεναι ἢ ἀπολέσθαι· ^1.118 αὐτὰρ ἐμοὶ γέρας αὐτίχʼ ἑτοιμάσατʼ ὄφρα μὴ οἶος ^1.119 Ἀργείων ἀγέραστος ἔω, ἐπεὶ οὐδὲ ἔοικε· ^1.120 λεύσσετε γὰρ τό γε πάντες ὅ μοι γέρας ἔρχεται ἄλλῃ. ^1.122 Ἀτρεΐδη κύδιστε φιλοκτεανώτατε πάντων, ^2.299 τλῆτε φίλοι, καὶ μείνατʼ ἐπὶ χρόνον ὄφρα δαῶμεν ^2.300 ἢ ἐτεὸν Κάλχας μαντεύεται ἦε καὶ οὐκί. ^2.303 χθιζά τε καὶ πρωΐζʼ ὅτʼ ἐς Αὐλίδα νῆες Ἀχαιῶν ^2.304 ἠγερέθοντο κακὰ Πριάμῳ καὶ Τρωσὶ φέρουσαι, ^2.305 ἡμεῖς δʼ ἀμφὶ περὶ κρήνην ἱεροὺς κατὰ βωμοὺς ^2.306 ἕρδομεν ἀθανάτοισι τεληέσσας ἑκατόμβας ^2.307 καλῇ ὑπὸ πλατανίστῳ ὅθεν ῥέεν ἀγλαὸν ὕδωρ· ^2.308 ἔνθʼ ἐφάνη μέγα σῆμα· δράκων ἐπὶ νῶτα δαφοινὸς ^2.309 σμερδαλέος, τόν ῥʼ αὐτὸς Ὀλύμπιος ἧκε φόως δέ, ^2.310 βωμοῦ ὑπαΐξας πρός ῥα πλατάνιστον ὄρουσεν. ^2.311 ἔνθα δʼ ἔσαν στρουθοῖο νεοσσοί, νήπια τέκνα, ^2.312 ὄζῳ ἐπʼ ἀκροτάτῳ πετάλοις ὑποπεπτηῶτες ^2.313 ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα· ^2.314 ἔνθʼ ὅ γε τοὺς ἐλεεινὰ κατήσθιε τετριγῶτας· ^2.315 μήτηρ δʼ ἀμφεποτᾶτο ὀδυρομένη φίλα τέκνα· ^2.316 τὴν δʼ ἐλελιξάμενος πτέρυγος λάβεν ἀμφιαχυῖαν. ^2.317 αὐτὰρ ἐπεὶ κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτήν, ^2.318 τὸν μὲν ἀρίζηλον θῆκεν θεὸς ὅς περ ἔφηνε· ^2.319 λᾶαν γάρ μιν ἔθηκε Κρόνου πάϊς ἀγκυλομήτεω· ^2.320 ἡμεῖς δʼ ἑσταότες θαυμάζομεν οἷον ἐτύχθη. ^2.321 ὡς οὖν δεινὰ πέλωρα θεῶν εἰσῆλθʼ ἑκατόμβας, ^2.322 Κάλχας δʼ αὐτίκʼ ἔπειτα θεοπροπέων ἀγόρευε· ^2.323 τίπτʼ ἄνεῳ ἐγένεσθε κάρη κομόωντες Ἀχαιοί; ^2.324 ἡμῖν μὲν τόδʼ ἔφηνε τέρας μέγα μητίετα Ζεὺς ^2.325 ὄψιμον ὀψιτέλεστον, ὅου κλέος οὔ ποτʼ ὀλεῖται. ^2.326 ὡς οὗτος κατὰ τέκνα φάγε στρουθοῖο καὶ αὐτὴν ^2.327 ὀκτώ, ἀτὰρ μήτηρ ἐνάτη ἦν ἣ τέκε τέκνα, ^2.328 ὣς ἡμεῖς τοσσαῦτʼ ἔτεα πτολεμίξομεν αὖθι, ^2.329 τῷ δεκάτῳ δὲ πόλιν αἱρήσομεν εὐρυάγυιαν. ^2.330 κεῖνος τὼς ἀγόρευε· τὰ δὴ νῦν πάντα τελεῖται. ^12.237 τύνη δʼ οἰωνοῖσι τανυπτερύγεσσι κελεύεις ^12.238 πείθεσθαι, τῶν οὔ τι μετατρέπομʼ οὐδʼ ἀλεγίζω ^12.239 εἴτʼ ἐπὶ δεξίʼ ἴωσι πρὸς ἠῶ τʼ ἠέλιόν τε, ^12.240 εἴτʼ ἐπʼ ἀριστερὰ τοί γε ποτὶ ζόφον ἠερόεντα.'' None

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1.61 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb; ^1.65 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. ^1.69 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before, ^1.70 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. ^1.75 Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. ^1.80 Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; ^1.85 for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans, ^1.90 not even if you name Agamemnon, who now claims to be far the best of the Achaeans. ^1.94 not even if you name Agamemnon, who now claims to be far the best of the Achaeans. Then the blameless seer took heart, and spoke:It is not then because of a vow that he finds fault, nor because of a hecatomb, but because of the priest whom Agamemnon dishonoured, and did not release his daughter nor accept the ransom. ^1.95 For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. ^1.100 When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: ^1.105 Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them, ^1.110 that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. ^1.115 Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. ^1.120 In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned, ^2.299 but for us is the ninth year at its turn, while we abide here; wherefore I count it not shame that the Achaeans have vexation of heart beside their beaked ships; yet even so it is a shameful thing to tarry long, and return empty. Endure, my friends, and abide for a time, that we may know ^2.300 whether the prophecies of Calchas be true, or no. ^2.304 whether the prophecies of Calchas be true, or no. For this in truth do we know well in our hearts, and ye are all witnesses thereto, even as many as the fates of death have not borne away. It was but as yesterday or the day before, when the ships of the Achaeans were gathering in Aulis, laden with woes for Priam and the Trojans; ^2.305 and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light, ^2.310 glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, ^2.314 glided from beneath the altar and darted to the plane-tree. Now upon this were the younglings of a sparrow, tender little ones, on the topmost bough, cowering beneath the leaves, eight in all, and the mother that bare them was the ninth, Then the serpent devoured them as they twittered piteously, ' "^2.315 and the mother fluttered around them, wailing for her dear little ones; howbeit he coiled himself and caught her by the wing as she screamed about him. But when he had devoured the sparrow's little ones and the mother with them, the god, who had brought him to the light, made him to be unseen; for the son of crooked-counselling Cronos turned him to stone; " "^2.320 and we stood there and marveled at what was wrought. So, when the dread portent brake in upon the hecatombs of the gods, then straightway did Calchas prophesy, and address our gathering, saying: 'Why are ye thus silent, ye long-haired Achaeans? To us hath Zeus the counsellor shewed this great sign, " "^2.325 late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " "^2.329 late in coming, late in fulfillment, the fame whereof shall never perish. Even as this serpent devoured the sparrow's little ones and the mother with them—the eight, and the mother that bare them was the ninth—so shall we war there for so many years, but in the tenth shall we take the broad-wayed city.' On this wise spake Calchas, " '^2.330 and now all this is verily being brought to pass. Nay, come, abide ye all, ye well-greaved Achaeans, even where ye are, until we take the great city of Priam. So spake he, and the Argives shouted aloud, and all round about them the ships echoed wondrously beneath the shouting of the Achaeans, ^12.237 eeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun, ^12.239 eeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun, ' "^12.240 or to the left toward the murky darkness. nay, for us, let us be obedient to the counsel of great Zeus, that is king over all mortals and immortals. One omen is best, to fight for one's country. Wherefore dost thou fear war and battle? "' None

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

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 230; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 173; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 64

4. Sophocles, Antigone, 999-1022 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Calchas • Calchas, as the voice of the gods

Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 139; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 376; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 145

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999 You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury ¹⁰⁰⁰ where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.'¹⁰⁰¹ where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning. ¹⁰⁰⁵ Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered; ¹⁰¹⁰ 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. ¹⁰¹⁵ And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands, ¹⁰²⁰ or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err. ' None

5. Xenophon, The Persian Expedition, 5.6.29 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Calchas

Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 115; Tor (2017), Mortal and Divine in Early Greek Epistemology, 110

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5.6.29 And hence we may principally learn, that both the success of wars, and the dangers that kings are in, are under the providence of God;^5.6.29 So he being desirous of gaining the entire power and dominion to himself, revolted from John, and took to his assistance Judas the son of Chelcias, and Simon the son of Ezron, who were among the men of greatest power. There was also with him Hezekiah, the son of Chobar, a person of eminence. ' None

6. Ovid, Metamorphoses, 10.282-10.286 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Calchas

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 244; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 244

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10.282 Admovet os iterum, manibus quoque pectora temptat: ^10.283 temptatum mollescit ebur positoque rigore ^10.284 subsidit digitis ceditque, ut Hymettia sole ^10.286 flectitur in facies ipsoque fit utilis usu.' ' None

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10.282 your face, O Hyacinthus! Deadly pale' "^10.283 the God's face went — as pallid as the boy's." '^10.284 With care he lifted the sad huddled form. ^10.286 and next endeavors to attend your wound,' ' None

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

Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 244; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 244

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Tiresias: The Ancient Mediterranean Religions Source Database