1. Hesiod, Works And Days, 537-541, 723-724 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 193 | 724. Seafarers slaughter, nor will any man |
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2. Homer, Iliad, 1.317, 1.438-1.474, 1.602, 2.402-2.433, 4.48-4.49, 6.301, 7.320, 8.548, 9.534-9.536, 16.249-16.252, 16.430-16.434, 23.56, 24.69-24.70 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 15, 17, 20, 22, 28, 36, 111, 181, 185, 321 | 1.317. / of bulls and goats by the shore of the barren sea; and the savour thereof went up to heaven, eddying amid the smoke.Thus were they busied throughout the camp; but Agamemnon did not cease from the strife with which he had first threatened Achilles, but called to Talthybius and Eurybates, 1.438. / Then they cast out the mooring-stones and made fast the stern cables, and themselves went forth upon the shore of the sea. They brought forth the hecatomb for Apollo, who strikes from afar, and forth stepped also the daughter of Chryses from the sea-faring ship. Her then did Odysseus of many wiles lead to the altar, 1.439. / Then they cast out the mooring-stones and made fast the stern cables, and themselves went forth upon the shore of the sea. They brought forth the hecatomb for Apollo, who strikes from afar, and forth stepped also the daughter of Chryses from the sea-faring ship. Her then did Odysseus of many wiles lead to the altar, 1.440. / and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.441. / and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.442. / and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.443. / and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.444. / and place in the arms of her dear father, saying to him:Chryses, Agamemnon, king of men, sent me forth to bring to you your daughter, and to offer to Phoebus a holy hecatomb on the Danaans' behalf, that therewith we may propitiate the lord, who has now brought upon the Argives woeful lamentation. 1.445. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.446. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.447. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.448. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.449. / So saying he placed her in his arms, and he joyfully took his dear child; but they made haste to set in array for the god the holy hecatomb around the well-built altar, and then they washed their hands and took up the barley grains. Then Chryses lifted up his hands, and prayed aloud for them: 1.450. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.451. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.452. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.453. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.454. / Hear me, god of the silver bow, who stands over Chryse and holy Cilla, and rules mightily over Tenedos. As before you heard me when I prayed—to me you did honour, and mightily smote the host of the Achaeans—even so now fulfill me this my desire: 1.455. / ward off now from the Danaans the loathly pestilence. 1.456. / ward off now from the Danaans the loathly pestilence. 1.457. / ward off now from the Danaans the loathly pestilence. 1.458. / ward off now from the Danaans the loathly pestilence. 1.459. / ward off now from the Danaans the loathly pestilence. So he spoke in prayer, and Phoebus Apollo heard him. Then, when they had prayed, and had sprinkled the barley grains, they first drew back the victims' heads, and cut their throats, and flayed them, and cut out the thighs and covered them 1.460. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.461. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.462. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.463. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.464. / with a double layer of fat, and laid raw flesh thereon. And the old man burned them on stakes of wood, and made libation over them of gleaming wine; and beside him the young men held in their hands the five-pronged forks. But when the thigh-pieces were wholly burned, and they had tasted the entrails, they cut up the rest and spitted it, 1.465. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.466. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.467. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.468. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.469. / and roasted it carefully, and drew all off the spits. Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack anything of the equal feast. But when they had put from them the desire for food and drink, the youths filled the bowls brim full of drink 1.470. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.471. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.472. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.473. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.474. / and served out to all, first pouring drops for libation into the cups. So the whole day long they sought to appease the god with song, singing the beautiful paean, the sons of the Achaeans, hymning the god who works from afar; and his heart was glad, as he heard.But when the sun set and darkness came on, 1.602. / Thus the whole day long till the setting of the sun they feasted, nor did their heart lack anything of the equal feast, nor of the beauteous lyre, that Apollo held, nor yet of the Muses, who sang, replying one to the other with sweet voices.But when the bright light of the sun was set, 2.402. / And they made sacrifice one to one of the gods that are for ever, and one to another, with the prayer that they might escape from death and the toil of war. But Agamemnon, king of men, slew a fat bull of five years to the son of Cronos, supreme in might, and let call the elders, the chieftains of the Achaean host, 2.403. / And they made sacrifice one to one of the gods that are for ever, and one to another, with the prayer that they might escape from death and the toil of war. But Agamemnon, king of men, slew a fat bull of five years to the son of Cronos, supreme in might, and let call the elders, the chieftains of the Achaean host, 2.404. / And they made sacrifice one to one of the gods that are for ever, and one to another, with the prayer that they might escape from death and the toil of war. But Agamemnon, king of men, slew a fat bull of five years to the son of Cronos, supreme in might, and let call the elders, the chieftains of the Achaean host, 2.405. / Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.406. / Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.407. / Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.408. / Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.409. / Nestor, first of all, and king Idomeneus, and thereafter the twain Aiantes and the son of Tydeus, and as the sixth Odysseus, the peer of Zeus in counsel. And unbidden came to him Menelaus, good at the war-cry, for he knew in his heart wherewith his brother was busied. 2.410. / About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke, 2.411. / About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke, 2.412. / About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke, 2.413. / About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke, 2.414. / About the bull they stood and took up the barley grains, and in prayer lord Agamemnon spake among them, saying.Zeus, most glorious, most great, lord of the dark clouds, that dwellest in the heaven, grant that the sun set not, neither darkness come upon us, until I have cast down in headlong ruin the hall of Priam, blackened with smoke, 2.415. / and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.416. / and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.417. / and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.418. / and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. 2.419. / and have burned with consuming fire the portals thereof, and cloven about the breast of Hector his tunic, rent with the bronze; and in throngs may his comrades round about him fall headlong in the dust, and bite the earth. So spake he; but not as yet would the son of Cronos grant him fulfillment; 2.420. / nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.421. / nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.422. / nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.423. / nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.424. / nay, he accepted the sacrifice, but toil he made to wax unceasingly. Then, when they had prayed and had sprinkled the barley grains, they first drew back the victims' heads and cut their throats, and flayed them; and they cut out the thigh-pieces and covered them with a double layer of fat, and laid raw flesh thereon. 2.425. / These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.426. / These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.427. / These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.428. / These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.429. / These they burned on billets of wood stripped of leaves, and the inner parts they pierced with spits, and held them over the flame of Hephaestus. But when the thigh-pieces were wholly burned and they had tasted of the inner parts, they cut up the rest and spitted it, and roasted it carefully, and drew all off the spits. 2.430. / Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men, 2.431. / Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men, 2.432. / Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men, 2.433. / Then, when they had ceased from their labour and had made ready the meal, they feasted, nor did their hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, among them the horseman, Nestor of Gerenia, was first to speak, saying:Most glorious son of Atreus, Agamemnon, king of men, 4.48. / wherein men that dwell upon the face of the earth have their abodes, of these sacred Ilios was most honoured of my heart, and Priam and the people of Priam, with goodly spear of ash. For never at any time was mine altar in lack of the equal feast, the drink-offering, and the savour of burnt-offering, even the worship that is our due. 4.49. / wherein men that dwell upon the face of the earth have their abodes, of these sacred Ilios was most honoured of my heart, and Priam and the people of Priam, with goodly spear of ash. For never at any time was mine altar in lack of the equal feast, the drink-offering, and the savour of burnt-offering, even the worship that is our due. 6.301. / for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 7.320. / they feasted, nor did their hearts lack aught of the equal feast. And unto Aias for his honour was the long chine given by the warrior son of Atreus, wide-ruling Agamemnon.But when they had put from them the desire of food and drink, first of all the old man began to weave the web of counsel for them, 8.548. / and from the city they brought oxen and goodly sheep with speed, and got them honey-hearted wine and bread from their houses, and furthermore gathered abundant wood; and to the immortals they offered hecatombs that bring fulfillment. And from the plain the winds bore the savour up into heaven—a sweet savour, 9.534. / around the city of Calydon, and were slaying one another, the Aetolians defending lovely Calydon and the Curetes fain to waste it utterly in war. For upon their folk had Artemis of the golden throne sent a plague in wrath that Oeneus offered not to her the first-fruits of the harvest in his rich orchard land; 9.535. / whereas the other gods feasted on hecatombs, and it was to the daughter of great Zeus alone that he offered not, whether haply he forgat, or marked it not; and he was greatly blinded in heart. 9.536. / whereas the other gods feasted on hecatombs, and it was to the daughter of great Zeus alone that he offered not, whether haply he forgat, or marked it not; and he was greatly blinded in heart. 16.249. / then only rage invincible, whenso I enter the turmoil of Ares. But when away from the ships he hath driven war and the din of war, thea all-unscathed let him come back to the swift ships with all his arms, and his comrades that fight in close combat. So spake he in prayer, and Zeus, the counsellor, heard him, 16.250. / and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.251. / and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.252. / and a part the Father granted him, and a part denied. That Patroclus should thrust back the war and battle from the ships he granted; but that he should return safe from out the battle he denied.Achilles then, when he had poured libation and made prayer to father Zeus, went again into his tent, and laid the cup away in the chest, and came forth and 16.430. / even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.431. / even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.432. / even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.433. / even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 16.434. / even so with cries rushed they one against the other. And the son of crooked-counselling Cronos took pity when he saw them, and spake to Hera, his sister and his wife:Ah, woe is me, for that it is fated that Sarpedon, dearest of men to me, be slain by Patroclus, son of Menoetius! 23.56. / and speedily making ready each man his meal they supped, nor did thelr hearts lack aught of the equal feast. But when they had put from them the desire of food and drink, they went each man to his hut to take his rest; but the son of Peleus upon the shore of the loud-resounding sea 24.69. / Hera, be not thou utterly wroth against the gods; the honour of these twain shall not be as one; howbeit Hector too was dearest to the gods of all mortals that are in Ilios. So was he to me at least, for nowise failed he of acceptable gifts. For never was my altar in lack of the equal feast, 24.70. / the drink-offiering and the savour of burnt-offering, even the worship that is our due. Howbeit of the stealing away of bold Hector will we naught; it may not be but that Achilles would be ware thereof; for verily his mother cometh ever to his side alike by night and day. But I would that one of the gods would call Thetis to come unto me, |
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| 3. Homer, Odyssey, 3.371-3.379, 3.430-3.474, 8.98, 9.364, 9.504, 9.525, 9.551-9.555, 12.353, 12.356-12.365, 13.184-13.187, 14.434-14.437, 14.446, 16.479, 19.425 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •detienne, m. •detienne, marcel Found in books: Eidinow and Kindt (2015) 242, 472; Legaspi (2018) 37; Naiden (2013) 15, 17, 20, 28, 60, 81, 82, 185, 321 |
| 4. Hesiod, Fragments, 164 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 321 |
5. Aeschylus, Libation-Bearers, 14-15 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 196| 15. χοὰς φερούσας νερτέροις μειλίγματα; | |
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6. Aeschylus, Prometheus Bound, 493-497, 499, 498 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 22, 111| 498. ὥδωσα θνητούς, καὶ φλογωπὰ σήματα | |
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7. Aeschylus, Seven Against Thebes, 700 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 17| 700. εἶσι δόμων Ἐρινύς, ὅταν ἐκ χερῶν | 700. leave your house, when the gods receive sacrifice from your hands? Eteocles |
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| 8. Pindar, Olympian Odes, 6.7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111 |
9. Aeschylus, Persians, 219, 221-223, 220 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 36| 220. Γῇ τε καὶ φθιτοῖς χέασθαι· πρευμενῶς δʼ αἰτοῦ τάδε, | 220. offer libations to Earth and the dead; and use auspicious words to address your husband Darius, whom you say you have seen in the night, and ask him to send into the light of day from beneath the earth blessings for you and your son; ask too that the reverse of this may be held in bondage beneath the earth and fade away in gloom. Such is the advice I, relying on my instincts, offer you with kind intent. |
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10. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 654| 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ | 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; |
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11. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 418| 203a. καὶ τὰς ἐπῳδὰς καὶ τὴν μαντείαν πᾶσαν καὶ γοητείαν. θεὸς δὲ ἀνθρώπῳ οὐ μείγνυται, ἀλλὰ διὰ τούτου πᾶσά ἐστιν ἡ ὁμιλία καὶ ἡ διάλεκτος θεοῖς πρὸς ἀνθρώπους, καὶ ἐγρηγορόσι καὶ καθεύδουσι· καὶ ὁ μὲν περὶ τὰ τοιαῦτα σοφὸς δαιμόνιος ἀνήρ, ὁ δὲ ἄλλο τι σοφὸς ὢν ἢ περὶ τέχνας ἢ χειρουργίας τινὰς βάναυσος. οὗτοι δὴ οἱ δαίμονες πολλοὶ καὶ παντοδαποί εἰσιν, εἷς δὲ τούτων ἐστὶ καὶ ὁ Ἔρως. | 203a. and incantations, and all soothsaying and sorcery. God with man does not mingle: but the spiritual is the means of all society and converse of men with gods and of gods with men, whether waking or asleep. Whosoever has skill in these affairs is a spiritual man to have it in other matters, as in common arts and crafts, is for the mechanical. Many and multifarious are these spirits, and one of them is Love. |
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| 12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 654 |
| 13. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 60 |
14. Euripides, Electra, 790-839, 171 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 81, 82, 108, 111, 118, 125, 130, 132, 136, 149, 176, 181, 182, 185, 193, 196| 171. ἀγγέλλει δ' ὅτι νῦν τριταί- | |
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| 15. Euripides, Phoenician Women, 1256-1259, 662, 1255 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 176 |
| 16. Euripides, Hecuba, 1540-1581, 1583, 1582 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 15, 20 |
| 17. Euripides, Orestes, 114, 1137 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 111 |
| 18. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 256 |
| 19. Euripides, Suppliant Women, 155 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111, 118, 125, 130, 132, 136, 149 |
| 20. Euripides, Trojan Women, 25 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 45 |
| 21. Pherecrates, Fragments, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247 |
| 22. Isaeus, Orations, 8.19-8.20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 242 |
| 23. Euripides, Fragments, 852.3-852.4 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 108 |
| 24. Euripides, Iphigenia At Aulis, 1540-1574, 1576-1583, 1575 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 15, 20 |
| 25. Andocides, Fragments, 2.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 229 |
| 26. Isocrates, Orations, 7.29 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 256 |
| 27. Sophocles, Electra, 280-281, 426-427 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 196 |
| 28. Sophocles, Oedipus The King, 147-150, 4-5, 911-917, 919-923, 918 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 196 |
| 29. Sophocles, Philoctetes, 10-11, 8-9 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 149 |
| 30. Theopompus of Chios, Fragments, 523 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 181 |
31. Xenophon, The Persian Expedition, 3.2.11-3.2.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 256| 3.2.11. ἔπειτα δὲ ἀναμνήσω γὰρ ὑμᾶς καὶ τοὺς τῶν προγόνων τῶν ἡμετέρων κινδύνους, ἵνα εἰδῆτε ὡς ἀγαθοῖς τε ὑμῖν προσήκει εἶναι σῴζονταί τε σὺν τοῖς θεοῖς καὶ ἐκ πάνυ δεινῶν οἱ ἀγαθοί. ἐλθόντων μὲν γὰρ Περσῶν καὶ τῶν σὺν αὐτοῖς παμπληθεῖ στόλῳ ὡς ἀφανιούντων τὰς Ἀθήνας, ὑποστῆναι αὐτοὶ Ἀθηναῖοι τολμήσαντες ἐνίκησαν αὐτούς. 3.2.12. καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν. | 3.2.11. Secondly, I would remind you of the perils of our own forefathers, to show you not only that it is your right to be brave men, but that brave men are delivered, with the help of the gods, even out of most dreadful dangers. For when the Persians and their followers came with a vast array to blot Athens out of existence, the Athenians dared, unaided, to withstand them, and won the victory. In the battle of Marathon, 490 B.C. 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. |
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| 32. Xenophon, Hellenica, 1.4.12, 3.5.5, 4.5.11 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 136, 181 |
33. Xenophon, The Education of Cyrus, 6.3.31 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247| 6.3.31. καὶ ὑμεῖς μὲν οὕτω ποιεῖτε· σὺ δέ, ὦ Ἀρτάοζε καὶ Ἀρταγέρσα, τὴν χιλιοστὺν ἑκάτερος τῶν σὺν ὑμῖν πεζῶν ἐπὶ τούτοις ἔχετε. | 6.3.31. That is your course to pursue. But do you, Artaozus and Artagerses, have each of you a regiment of your infantry behind the carriages. |
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| 34. Xenophon, Constitution of The Spartans, 13.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111 |
| 35. Aristophanes, Birds, 1000-1057, 848-897, 899-999, 898 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 15 |
36. Aristophanes, Knights, 356, 362, 357 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 247| 357. καταβροχθίσας κᾆτ' ἐπιπιὼν τὸν ζωμὸν ἀναπόνιπτος | |
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37. Aristophanes, Lysistrata, 1130-1131, 177-179, 1129 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 17| 1129. κοινῇ δικαίως, οἳ μιᾶς ἐκ χέρνιβος | |
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38. Herodotus, Histories, 6.68, 6.81, 7.197 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •detienne, m. •detienne, marcel Found in books: Eidinow and Kindt (2015) 464; Naiden (2013) 22, 108 | 6.68. When she came in, he put some of the entrails in her hands and entreated her, saying, “Mother, appealing to Zeus of the household and to all the other gods, I beseech you to tell me the truth. Who is my father? Tell me truly. ,Leotychides said in the disputes that you were already pregt by your former husband when you came to Ariston. Others say more foolishly that you approached to one of the servants, the ass-keeper, and that I am his son. ,I adjure you by the gods to speak what is true. If you have done anything of what they say, you are not the only one; you are in company with many women. There is much talk at Sparta that Ariston did not have child-bearing seed in him, or his former wives would have given him children.” 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. 7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence. |
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39. Aristophanes, The Rich Man, 672-676, 678-681, 677 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 60| 677. τοὺς φθοῖς ἀφαρπάζοντα καὶ τὰς ἰσχάδας | |
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| 40. Aristophanes, Peace, 1000-1125, 1191-1194, 929-936, 948-969, 97, 970-996, 998-999, 997 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 15 |
41. Aristophanes, The Women Celebrating The Thesmophoria, 750-758, 760-761, 759 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 242| 759. τί τῆς ἱερείας γίγνεται; τουτί. λαβέ. | |
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42. Aristophanes, Frogs, 388, 505-507, 550-551, 553-554, 559-560, 567 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 250| 567. ὁ δ' ᾤχετ' ἐξᾴξας γε τὰς ψιάθους λαβών. | |
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| 43. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 257 |
| 44. Aeschines, Letters, 1.23, 3.121 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 118, 149 |
| 45. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 185 |
| 46. Theophrastus, Characters, 9.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247 |
| 47. Menander, Dyscolus, 394-484, 486-549, 485 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 15 |
| 48. Mnesimachus Phaselinus, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247 |
| 49. Eubulus, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 247 |
| 50. Aristotle, Physics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 654 |
| 51. Eubulus, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Naiden (2013) 247 |
| 52. Plautus, Poenulus, 3.11.5-3.11.6, 7.12 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 22 |
53. Diodorus Siculus, Historical Library, 6.6.4, 17.41.7-17.41.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 45, 181 | 6.6.4. Salmoneus was impious and arrogant and made it his practice to ridicule the divinity, and he declared that his achievements excelled those of Zeus. Consequently he used to make a tremendous noise by means of a machine he contrived and to imitate in this way peals of thunder, and he would celebrate neither sacrifices nor festivals. 17.41.7. There were other strange happenings too, calculated to spread confusion and terror among the people. At the distribution of rations on the Macedonian side, the broken pieces of bread had a bloody look. Someone reported, on the Tyrian side, that he had seen a vision in which Apollo told him that he would leave the city. 17.41.8. Everyone suspected that the man had made up the story in order to curry favour with Alexander, and some of the younger citizens set out to stone him; he was, however, spirited away by the magistrates and took refuge in the temple of Heracles, where as a suppliant he escaped the people's wrath, but the Tyrians were so credulous that they tied the image of Apollo to its base with golden cords, preventing, as they thought, the god from leaving the city. |
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| 54. Nicolaus of Damascus, Fragments, None (1st cent. BCE - missingth cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111 |
| 55. Plutarch, Lives of The Ten Orators, 22.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 464 |
| 56. Plutarch, It Is Impossible To Live Pleasantly In The Manner of Epicurus, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 23 |
| 57. Plutarch, Nicias, 24.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 45 |
| 58. Plutarch, Virtues of Women, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 185 |
| 59. Plutarch, De Musica (1131B1147A), None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 60 |
| 60. Plutarch, Solon, 12.7-12.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 185 |
61. Plutarch, Lycurgus, 12.2-12.3, 19.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 256| 12.2. συνήρχοντο δὲ ἀνὰ πεντεκαίδεκα καὶ βραχεῖ τούτων ἐλάττους ἢ πλείους. ἔφερε δὲ ἕκαστος κατὰ μῆνα τῶν συσσίτων ἀλφίτων μέδιμνον, οἴνου χόας ὀκτώ, τυροῦ πέντε μνᾶς, σύκων ἡμιμναῖα πέντε, πρὸς δὲ τούτοις εἰς ὀψωνίαν μικρόν τι κομιδῇ νομίσματος· ἄλλως δὲ καὶ θύσας τις ἀπαρχὴν καὶ θηρεύσας μέρος ἔπεμψεν εἰς τὸ συσσίτιον. ἐξῆν γὰρ οἴκοι δειπνεῖν ὁπότε θύσας τις ἢ κυνηγῶν ὀψίσειε, τοὺς δὲ ἄλλους ἔδει παρεῖναι. 12.3. καὶ μέχρι γε πολλοῦ τὰς συσσιτήσεις ἀκριβῶς διεφύλαττον. Ἄγιδος γοῦν τοῦ βασιλέως, ὡς ἐπανῆλθεν ἀπὸ τῆς στρατείας καταπεπολεμηκὼς Ἀθηναίους, βουλομένου παρὰ τῇ γυναικὶ δειπνεῖν καὶ μεταπεμπομένου τὰς μερίδας, οὐκ ἔπεμψαν οἱ πολέμαρχοι, τοῦ δὲ μεθʼ ἡμέραν ὑπʼ ὀργῆς μὴ θύσαντος ἣν ἔδει θυσίαν, ἐζημίωσαν αὐτόν. | 12.2. They met in companies of fifteen, a few more or less, and each one of the mess-mates contributed monthly a bushel of barley-meal, eight gallons of wine, five pounds of cheese, two and a half pounds of figs, and in addition to this, a very small sum of money for such relishes as flesh and fish. Besides this, whenever any one made a sacrifice of first fruits, or brought home game from the hunt, he sent a portion to his mess. For whenever any one was belated by a sacrifice or the chase, he was allowed to sup at home, but the rest had to be at the mess. 12.3. For a long time this custom of eating at common mess-tables was rigidly observed. For instance, when King Agis, on returning from an expedition in which he had been victorious over the Athenians, wished to sup at home with his wife, and sent for his rations, the polemarchs At Sparta, military commanders under the kings. refused to send them to him; and when on the following day his anger led him to omit the customary sacrifice, they laid a fine upon him. |
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| 62. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 22 |
| 63. Plutarch, Pelopidas, 22.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 243 |
64. Plutarch, Agesilaus, 6.6, 33.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. •detienne, marcel Found in books: Eidinow and Kindt (2015) 469; Naiden (2013) 136| 6.6. ἀκούσαντες οὖν οἱ βοιωτάρχαι πρὸς ὀργὴν κινηθέντες ἔπεμψαν ὑπηρέτας, ἀπαγορεύοντες τῷ Ἀγησιλάῳ μὴ θύειν παρὰ τοὺς νόμους καὶ τὰ πάτρια Βοιωτῶν, οἱ δὲ καὶ ταῦτα ἀπήγγειλαν καὶ τὰ μηρία διέρριψαν ἀπὸ τοῦ βωμοῦ, χαλεπῶς οὖν ἔχων ὁ Ἀγησίλαος ἀπέπλει, τοῖς τε Θηβαίοις διωργισμένος καὶ γεγονὼς δύσελπις διὰ τὸν οἰωνόν, ὡς ἀτελῶν αὐτῷ τῶν πράξεων γενησομένων καὶ τῆς στρατείας ἐπὶ τὸ προσῆκον οὐκ ἀφιξομένης. | 6.6. |
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65. Plutarch, Alexander The Great, 24.3-24.4, 41.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 45, 196| 24.3. Τύρον δὲ πολιορκῶν ἑπτὰ μῆνας χώμασι καὶ μηχαναῖς καὶ τριήρεσι διακοσίαις ἐκ θαλάττης, ὄναρ εἶδε τὸν Ἡρακλέα δεξιούμενον αὐτὸν ἀπὸ τοῦ τείχους καὶ καλοῦντα. τῶν δὲ Τυρίων πολλοῖς κατὰ τοὺς ὕπνους ἔδοξεν ὁ Ἀπόλλων λέγειν ὡς ἄπεισι πρὸς Ἀλέξανδρον οὐ γὰρ ἀρέσκειν αὐτῷ τὰ πρασσόμενα κατὰ τὴν πόλιν. 24.4. ἀλλʼ αὐτοὶ μὲν ὥσπερ ἄνθρωπον αὐτομολοῦντα πρὸς τοὺς πολεμίους ἐπʼ αὐτοφώρῳ τὸν θεὸν εἰληφότες σειράς τε τῷ κολοσσῷ περιέβαλλον αὐτοῦ καὶ καθήλουν πρὸς τὴν βάσιν, Ἀλεξανδριστὴν καλοῦντες. ἑτέραν δὲ ὄψιν Ἀλέξανδρος εἶδε κατὰ τοὺς ὕπνους. | 24.3. But Tyre he besieged for seven months, January—August, 332 B.C. with moles, and engines-of-war, and two hundred triremes by sea. During this siege he had a dream in which he saw Heracles stretching out his hand to him from the wall and calling him. And many of the Tyrians dreamed that Apollo told them he was going away to Alexander, since he was displeased at what was going on in the city. 24.4. Whereupon, as if the god had been a common deserter caught in the act of going over to the enemy, they encircled his colossal figure with cords and nailed it down to its pedestal, calling him an Alexandrist. |
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66. Plutarch, Whether An Old Man Should Engage In Public Affairs, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 13 | 787b. that he may remain a friend, but constancy shown by small tokens always preserves his goodwill, and so likewise the friendship and confidence of the people do not constantly demand that a man pay for choruses, plead causes, or hold offices; no, they are maintained by his mere readiness to serve and by not failing or growing weary in care and concern for the people. For even wars do not consist entirely of pitched battles, fighting, and sieges, but they admit of occasional sacrifices, social gatherings in between, and abundant leisure for games and foolishness. Why, then, forsooth, is public life feared as inexorable, toilsome, and burdensome, when theatrical exhibitions, festive processions, distributions of food, "choruses and the Muse and Aglaïa," |
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67. Plutarch, Mark Antony, 50.3-50.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 22| 50.3. ἅπαντες οὖν ὀργῇ παρώξυνον ἐπὶ τὴν τιμωρίαν τοῦ Ἀρμενίου τὸν Ἀντώνιον. ὁ δὲ λογισμῷ χρησάμενος οὔτε ἐμέμψατο τὴν προδοσίαν οὔτε ἀφεῖλε τῆς συνήθους φιλοφροσύνης καὶ τιμῆς πρὸς αὐτόν, ἀσθενὴς τῷ στρατῷ καὶ ἄπορος γεγονώς. 50.4. ὕστερον μέντοι πάλιν ἐμβαλὼν εἰς Ἀρμενίαν, καὶ πολλαῖς ὑποσχέσεσι καὶ προκλήσεσι πείσας αὐτὸν ἐλθεῖν εἰς χεῖρας, συνέλαβε, καὶ δέσμιον καταγαγὼν εἰς Ἀλεξάνδρειαν, ἐθριάμβευσεν. ᾧ μάλιστα Ῥωμαίους ἐλύπησεν, ὡς τὰ καλὰ καὶ σεμνὰ τῆς πατρίδος Αἰγυπτίοις διὰ Κλεοπάτραν χαριζόμενος. ταῦτα μὲν οὖν ὕστερον ἐπράχθη. | 50.3. 50.4. |
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68. Plutarch, Aratus, 50.3-50.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 22| 50.3. ἔστι γὰρ οὐχ ἧττον εὐερκὴς τοῦ Ἀκροκορίνθου, καὶ λαβὼν φρουρὰν γίνεται χαλεπὸς καὶ δυσεκβίαστος τοῖς παροικοῦσιν. ἀναβὰς δὲ καὶ θύσας, ὡς προσήνεγκεν αὐτῷ τὰ σπλάγχνα τοῦ βοὸς ὁ μάντις, ἀμφοτέραις ταῖς χερσὶν ὑπολαβὼν ἐδείκνυε τῷ τε Ἀράτῳ καὶ τῷ Φαρίῳ Δημητρίῳ, παρὰ μέρος ἀποκλίνων εἰς ἑκάτερον καὶ πυνθανόμενος τί καθορῶσιν ἐν τοῖς ἱεροῖς, κρατοῦντα τῆς ἄκρας αὐτόν ἢ τοῖς Μεσσηνίοις ἀποδιδόντα. 50.4. γελάσας οὖν ὁ Δημήτριος, εἰ μὲν, ἔφη, μάντεως ἔχεις ψυχήν, ἀφήσεις τὸν τόπον εἰ δὲ βασιλέως, ἀμφοτέρων τῶν κεράτων τὸν βοῦν καθέξεις, αἰνιττόμενος τὴν Πελοπόννησον, ὡς, εἰ προσλάβοι τὸν Ἰθωμάταν τῷ Ἀκροκορίνθῳ, παντάπασιν ἐσομένην ὑποχείριον καὶ ταπεινήν. | 50.3. 50.4. |
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| 69. Plutarch, Comparison of Numa With Lycurgus, 19.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 70. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 149 |
71. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 418 | 418e. "but which of the theses of Cleombrotus makes you the most uncomfortable?""That it is not the gods," said Heracleon, "who are in charge of the oracles, since the gods ought properly to be freed of earthly concerns; but that it is the demigods, ministers of the gods, who have them in charge, seems to me not a bad postulate; but to take, practically by the handful, from the verses of Empedocles sins, rash crimes, and heaven-sent wanderings, and to impose them upon the demigods, and to assume that their final fate is death, just as with men, Iregard as rather too audacious and uncivilized." Cleombrotus was moved to ask Philip who the young man was and whence he came; and after learning his name and his city he said, |
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| 72. Plutarch, On The E At Delphi, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 60 |
73. Plutarch, Timoleon, 14.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247| 14.3. οὐδὲν γὰρ οὔτε φύσεως ὁ τότε καιρὸς οὔτε τέχνης ὅσον ἐκεῖνο τύχης ἔργον ἐπεδείξατο, τὸν Σικελίας ὀλίγον ἔμπροσθεν τύραννον ἐν Κορίνθῳ διατρίβοντα περὶ τὴν ὀψόπωλιν ἢ καθήμενον ἐν μυροπωλίῳ, πίνοντα κεκραμένον ἀπὸ τῶν καπηλείων καὶ διαπληκτιζόμενον ἐν μέσῳ τοῖς ἀφʼ ὥρας ἐργαζομένοις γυναίοις, τὰς δὲ μουσουργοὺς ἐν ταῖς ᾠδαῖς διδάσκοντα, καὶ περὶ θεατρικῶν ᾀσμάτων ἐρίζειν σπουδάζοντα πρὸς ἐκείνας καὶ περὶ μέλους ἁρμονίας, | 14.3. For that age showed no work either of nature or of art that was comparable to this work of Fortune, namely, the recent tyrant of Sicily in Corinth, whiling his time away at a fishmonger’s or sitting in a perfumer’s shop, drinking diluted wine from the taverns and skirmishing in public with common prostitutes, or trying to teach music-girls in their singing, and earnestly contending with them about songs for the stage and melody in hymns. |
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| 74. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 149 |
75. Apollodorus, Bibliotheca, 1.9.1, 1.92 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, marcel •detienne, m. Found in books: Eidinow and Kindt (2015) 464; Naiden (2013) 181| 1.9.1. τῶν δὲ Αἰόλου παίδων Ἀθάμας, Βοιωτίας δυναστεύων, ἐκ Νεφέλης τεκνοῖ παῖδα μὲν Φρίξον θυγατέρα δὲ Ἕλλην. αὖθις δὲ Ἰνὼ γαμεῖ, ἐξ ἧς αὐτῷ Λέαρχος καὶ Μελικέρτης ἐγένοντο. ἐπιβουλεύουσα δὲ Ἰνὼ τοῖς Νεφέλης τέκνοις ἔπεισε τὰς γυναῖκας τὸν πυρὸν φρύγειν. λαμβάνουσαι δὲ κρύφα τῶν ἀνδρῶν τοῦτο ἔπρασσον. γῆ δὲ πεφρυγμένους πυροὺς δεχομένη καρποὺς ἐτησίους οὐκ ἀνεδίδου. διὸ πέμπων ὁ Ἀθάμας εἰς Δελφοὺς ἀπαλλαγὴν ἐπυνθάνετο τῆς ἀφορίας. Ἰνὼ δὲ τοὺς πεμφθέντας ἀνέπεισε λέγειν ὡς εἴη κεχρησμένον παύσεσθαι 1 -- τὴν ἀκαρπίαν, ἐὰν σφαγῇ Διὶ ὁ Φρίξος. τοῦτο ἀκούσας Ἀθάμας, συναναγκαζόμενος ὑπὸ τῶν τὴν γῆν κατοικούντων, τῷ βωμῷ παρέστησε Φρίξον. Νεφέλη δὲ μετὰ τῆς θυγατρὸς αὐτὸν ἀνήρπασε, καὶ παρʼ Ἑρμοῦ λαβοῦσα χρυσόμαλλον κριὸν ἔδωκεν, ὑφʼ 2 -- οὗ φερόμενοι διʼ οὐρανοῦ γῆν ὑπερέβησαν καὶ θάλασσαν. ὡς δὲ ἐγένοντο κατὰ τὴν μεταξὺ κειμένην θάλασσαν Σιγείου καὶ Χερρονήσου, ὤλισθεν εἰς τὸν βυθὸν ἡ Ἕλλη, κἀκεῖ θανούσης αὐτῆς ἀπʼ ἐκείνης Ἑλλήσποντος ἐκλήθη τὸ πέλαγος. Φρίξος δὲ ἦλθεν εἰς Κόλχους, ὧν Αἰήτης ἐβασίλευε παῖς Ἡλίου καὶ Περσηίδος, ἀδελφὸς δὲ Κίρκης καὶ Πασιφάης, ἣν Μίνως ἔγημεν. οὗτος αὐτὸν ὑποδέχεται, καὶ μίαν τῶν θυγατέρων Χαλκιόπην δίδωσιν. ὁ δὲ τὸν χρυσόμαλλον κριὸν Διὶ θύει φυξίῳ, τὸ δὲ τούτου δέρας Αἰήτῃ δίδωσιν· ἐκεῖνος δὲ αὐτὸ περὶ δρῦν ἐν Ἄρεος ἄλσει καθήλωσεν. ἐγένοντο δὲ ἐκ Χαλκιόπης Φρίξῳ παῖδες Ἄργος Μέλας Φρόντις Κυτίσωρος. | |
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| 76. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 2.12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 196 |
77. Arrian, Anabasis of Alexander, 4.8.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 181| 4.8.2. τὸν δὲ τοῦ Διονύσου μὲν ἐν τῷ τότε ἀμελῆσαι λέγουσι, Διοσκούροιν δὲ θῦσαι, ἐξ ὅτου δὴ ἐπιφρασθέντα τοῖν Διοσκούροιν τὴν θυσίαν· πόρρω δὲ τοῦ πότου προϊόντος ʽκαὶ γὰρ καὶ τὰ τῶν πότων ἤδη Ἀλεξάνδρῳ ἐς τὸ βαρβαρικώτερον νενεωτέριστὀ ἀλλʼ ἐν γε τῷ πότῳ τότε ὑπὲρ τοῖν Διοσκούροιν λόγους γίγνεσθαι, ὅπως ἐς Δία ἀνηνέχθη αὐτοῖν ἡ γένεσις ἀφαιρεθεῖσα Τυνδάρεω. | |
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| 78. Heliodorus, Ethiopian Story, 3.1-3.6, 3.5.2 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 15, 20 |
79. Anon., Leviticus Rabba, 22.8 (2nd cent. CE - 5th cent. CE) Tagged with subjects: •detienne, marcel Found in books: Klawans (2009) 262, 263| 22.8. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְבֶן מֶלֶךְ שֶׁגַּס לִבּוֹ עָלָיו וְהָיָה לָמֵד לֶאֱכֹל בְּשַׂר נְבֵלוֹת וּטְרֵפוֹת, אָמַר הַמֶּלֶךְ זֶה יִהְיֶה תָּדִיר עַל שֻׁלְחָנִי וּמֵעַצְמוֹ הוּא נָדוּר [גדור], כָּךְ לְפִי שֶׁהָיוּ יִשְׂרָאֵל לְהוּטִים אַחַר עֲבוֹדַת כּוֹכָבִים בְּמִצְרַיִם וְהָיוּ מְבִיאִים קָרְבָּנֵיהֶם לַשְּׂעִירִים, דִּכְתִיב (ויקרא יז, ז): וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים, וְאֵין שְׂעִירִים אֵלּוּ אֶלָּא שֵׁדִים, שֶׁנֶּאֱמַר (דברים לב, יז): וַיִּזְבְּחוּ לַשֵּׁדִים, וְאֵין שֵׁדִים אֵלּוּ אֶלָּא שְׂעִירִים, שֶׁנֶּאֱמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, וְהָיוּ מַקְרִיבִין קָרְבָּנֵיהֶם בְּאִסּוּר בָּמָּה וּפֻרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיוּ מַקְרִיבִין לְפָנַי בְּכָל עֵת קָרְבְּנוֹתֵיהֶן בְּאֹהֶל מוֹעֵד, וְהֵן נִפְרָשִׁים מֵעֲבוֹדַת כּוֹכָבִים וְהֵם נִיצוֹלִים, הֲדָא הוּא דִכְתִיב: אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגו'. | 22.8. "Rabbi Pinhas in the name of Rabbi Levi stated: This is comparable to a king’s son who strayed and was accustomed to eat non-kosher meat. The king declared, “let him always eat at my table and on his own he will eventually become disciplined.” Similarly, because Israel was attached to idolatry in Egypt and would bring their sacrifices to the goat-demons, as it is written (Leviticus 17:7) \"No longer shall you sacrifice to goat-demons, which refer to the shedim they sacrificed to (Deuternomy 32:17) \"and they sacrificed to shedim\", and those shedim refer to the goat-demons, as it says, (Isaiah 13:21) \"and the goat [demons] shall prance there.\" And they would offer sacrifices on high places and retribution would befall them, the Holy One blessed be He said “let them offer sacrifices before Me at all times in the Tent of Meeting and they will be separated from idolatry and be saved.” This is the meaning of what is written (Leviticus 17:3-7): “Any man of the House of Israel who slaughters an ox or sheep or goat... and does not bring it to the entrance of the Tent of Meeting as a sacrifice to God.... that man will be cut off from among his people… so that they no longer offer their sacrifices to the goat-demons that they are wont to stray after.\"", |
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| 80. Polyaenus, Stratagems, 3.10.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 193 |
| 81. Aelius Aristides, Sacred Tales, 726-727, 929-943, 945-946, 944 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Naiden (2013) 229 |
| 82. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Naiden (2013) 60 |
| 83. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 2.15.1-2.15.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 176, 181, 182, 185, 193, 196 |
| 84. Lucian, Sacrifices, 12-13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Naiden (2013) 15, 20 |
| 85. Lucian, Zeus Rants, 15 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 243 |
| 86. Aelian, Fragments, 12.43 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 82 |
87. Pausanias, Description of Greece, 2.29.8, 2.35.4-2.35.8, 3.9.4, 3.15.7, 4.17.1, 4.24.5-4.24.6, 5.24.9-5.24.11, 6.19.7, 7.4.19, 9.8.2, 9.33.4, 9.38.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •detienne, m. •detienne, marcel Found in books: Eidinow and Kindt (2015) 242, 464; Naiden (2013) 22, 45, 136, 182, 229| 2.29.8. οὕτως Αἰακοῦ δεησομένους ἀποστέλλουσιν ἀφʼ ἑκάστης πόλεως· καὶ ὁ μὲν τῷ Πανελληνίῳ Διὶ θύσας καὶ εὐξάμενος τὴν Ἑλλάδα γῆν ἐποίησεν ὕεσθαι, τῶν δὲ ἐλθόντων ὡς αὐτὸν εἰκόνας ταύτας ἐποιήσαντο οἱ Αἰγινῆται. τοῦ περιβόλου δὲ ἐντὸς ἐλαῖαι πεφύκασιν ἐκ παλαιοῦ καὶ βωμός ἐστιν οὐ πολὺ ἀνέχων ἐκ τῆς γῆς· ὡς δὲ καὶ μνῆμα οὗτος ὁ βωμὸς εἴη Αἰακοῦ, λεγόμενόν ἐστιν ἐν ἀπορρήτῳ. 2.35.4. τὸ δὲ λόγου μάλιστα ἄξιον ἱερὸν Δήμητρός ἐστιν ἐπὶ τοῦ Πρωνός. τοῦτο τὸ ἱερὸν Ἑρμιονεῖς μὲν Κλύμενον Φορωνέως παῖδα καὶ ἀδελφὴν Κλυμένου Χθονίαν τοὺς ἱδρυσαμένους φασὶν εἶναι. Ἀργεῖοι δέ, ὅτε ἐς τὴν Ἀργολίδα ἦλθε Δημήτηρ, τότε Ἀθέραν μὲν λέγουσι καὶ Μύσιον ὡς ξενίαν παράσχοιεν τῇ θεῷ, Κολόνταν δὲ οὔτε οἴκῳ δέξασθαι τὴν θεὸν οὔτε ἀπονεῖμαί τι ἄλλο ἐς τιμήν· ταῦτα δὲ οὐ κατὰ γνώμην Χθονίᾳ τῇ θυγατρὶ ποιεῖν αὐτόν. Κολόνταν μὲν οὖν φασιν ἀντὶ τούτων συγκαταπρησθῆναι τῇ οἰκίᾳ, Χθονίαν δὲ κομισθεῖσαν ἐς Ἑρμιόνα ὑπὸ Δήμητρος Ἑρμιονεῦσι ποιῆσαι τὸ ἱερόν. 2.35.5. Χθονία δʼ οὖν ἡ θεός τε αὐτὴ καλεῖται καὶ Χθόνια ἑορτὴν κατὰ ἔτος ἄγουσιν ὥρᾳ θέρους, ἄγουσι δὲ οὕτως. ἡγοῦνται μὲν αὐτοῖς τῆς πομπῆς οἵ τε ἱερεῖς τῶν θεῶν καὶ ὅσοι τὰς ἐπετείους ἀρχὰς ἔχουσιν, ἕπονται δὲ καὶ γυναῖκες καὶ ἄνδρες. τοῖς δὲ καὶ παισὶν ἔτι οὖσι καθέστηκεν ἤδη τὴν θεὸν τιμᾶν τῇ πομπῇ· οὗτοι λευκὴν ἐσθῆτα καὶ ἐπὶ ταῖς κεφαλαῖς ἔχουσι στεφάνους. πλέκονται δὲ οἱ στέφανοί σφισιν ἐκ τοῦ ἄνθους ὃ καλοῦσιν οἱ ταύτῃ κοσμοσάνδαλον, ὑάκινθον ἐμοὶ δοκεῖν ὄντα καὶ μεγέθει καὶ χρόᾳ· ἔπεστι δέ οἱ καὶ τὰ ἐπὶ τῷ θρήνῳ γράμματα. 2.35.6. τοῖς δὲ τὴν πομπὴν πέμπουσιν ἕπονται τελείαν ἐξ ἀγέλης βοῦν ἄγοντες διειλημμένην δεσμοῖς τε καὶ ὑβρίζουσαν ἔτι ὑπὸ ἀγριότητος. ἐλάσαντες δὲ πρὸς τὸν ναὸν οἱ μὲν ἔσω φέρεσθαι τὴν βοῦν ἐς τὸ ἱερὸν ἀνῆκαν ἐκ τῶν δεσμῶν, ἕτεροι δὲ ἀναπεπταμένας ἔχοντες τέως τὰς θύρας, ἐπειδὰν τὴν βοῦν ἴδωσιν ἐντὸς τοῦ ναοῦ, προσέθεσαν τὰς θύρας. 2.35.7. τέσσαρες δὲ ἔνδον ὑπολειπόμεναι γρᾶες, αὗται τὴν βοῦν εἰσιν αἱ κατεργαζόμεναι· δρεπάνῳ γὰρ ἥτις ἂν τύχῃ τὴν φάρυγγα ὑπέτεμε τῆς βοός. μετὰ δὲ αἱ θύραι τε ἠνοίχθησαν καὶ προσελαύνουσιν οἷς ἐπιτέτακται βοῦν δὲ δευτέραν καὶ τρίτην ἐπὶ ταύτῃ καὶ ἄλλην τετάρτην. κατεργάζονταί τε δὴ πάσας κατὰ ταὐτὰ αἱ γρᾶες καὶ τόδε ἄλλο πρόσκειται τῇ θυσίᾳ θαῦμα· ἐφʼ ἥντινα γὰρ ἂν πέσῃ τῶν πλευρῶν ἡ πρώτη βοῦς, ἀνάγκη πεσεῖν καὶ πάσας. 2.35.8. θυσία μὲν δρᾶται τοῖς Ἑρμιονεῦσι τὸν εἰρημένον τρόπον· πρὸ δὲ τοῦ ναοῦ γυναικῶν ἱερασαμένων τῇ Δήμητρι εἰκόνες ἑστήκασιν οὐ πολλαί, καὶ παρελθόντι ἔσω θρόνοι τέ εἰσιν, ἐφʼ ὧν αἱ γρᾶες ἀναμένουσιν ἐσελαθῆναι καθʼ ἑκάστην τῶν βοῶν, καὶ ἀγάλματα οὐκ ἄγαν ἀρχαῖα Ἀθηνᾶ καὶ Δημήτηρ. αὐτὸ δὲ ὃ σέβουσιν ἐπὶ πλέον ἢ τἄλλα, ἐγὼ μὲν οὐκ εἶδον, οὐ μὴν οὐδὲ ἀνὴρ ἄλλος οὔτε ξένος οὔτε Ἑρμιονέων αὐτῶν· μόναι δὲ ὁποῖόν τί ἐστιν αἱ γρᾶες ἴστωσαν. 3.9.4. ἠξίου δὲ ἄρα ὁ Ἀγησίλαος πόλεώς τε εὐδαιμονεστέρας ἢ Ἀγαμέμνων βασιλεὺς εἶναι καὶ ἄρχειν τῆς Ἑλλάδος πάσης ὁμοίως ἐκείνῳ, τό τε κατόρθωμα ἐπιφανέστερον ἔσεσθαι βασιλέα κρατήσαντα Ἀρταξέρξην εὐδαιμονίαν κτήσασθαι τὴν Περσῶν ἢ ἀρχὴν καθελεῖν τὴν Πριάμου. θύοντος δὲ αὐτοῦ Θηβαῖοι σὺν ὅπλοις ἐπελθόντες τῶν τε ἱερείων καιόμενα ἤδη τὰ μηρία ἀπορρίπτουσιν ἀπὸ τοῦ βωμοῦ καὶ αὐτὸν ἐξελαύνουσιν ἐκ τοῦ ἱεροῦ. 3.15.7. πλησίον δέ ἐστιν Ἱπποσθένους ναός, ᾧ γεγόνασιν αἱ πολλαὶ νῖκαι πάλης· σέβουσι δὲ ἐκ μαντεύματος τὸν Ἱπποσθένην ἅτε Ποσειδῶνι τιμὰς νέμοντες. τοῦ ναοῦ δὲ ἀπαντικρὺ πέδας ἐστὶν ἔχων Ἐνυάλιος, ἄγαλμα ἀρχαῖον. γνώμη δὲ Λακεδαιμονίων τε ἐς τοῦτό ἐστιν ἄγαλμα καὶ Ἀθηναίων ἐς τὴν Ἄπτερον καλουμένην Νίκην, τῶν μὲν οὔποτε τὸν Ἐνυάλιον φεύγοντα οἰχήσεσθαί σφισιν ἐνεχόμενον ταῖς πέδαις, Ἀθηναίων δὲ τὴν Νίκην αὐτόθι ἀεὶ μενεῖν οὐκ ὄντων πτερῶν. τόνδε μέν εἰσιν αἱ πόλεις αὗται τὰ ξόανα τὸν τρόπον ἱδρυμέναι καὶ ἐπὶ δόξῃ τοιαύτῃ· 4.17.1. ἔστι δὲ Αἴγιλα τῆς Λακωνικῆς, ἔνθα ἱερὸν ἵδρυται ἅγιον Δήμητρος. ἐνταῦθα ἐπιστάμενος ὁ Ἀριστομένης καὶ οἱ σὺν αὐτῷ τὰς γυναῖκας ἀγούσας ἑορτὴν ἀμύνεσθαι τῶν γυναικῶν οὐκ ἄνευ τῆς θεοῦ προαχθεισῶν λαμβάνουσιν οἱ πολλοὶ τῶν Μεσσηνίων τραύματα μαχαίραις τε, αἷς τὰ ἱερεῖα αἱ γυναῖκες ἔθυον, καὶ ὀβελοῖς, οἷς τὰ κρέα ἔπειρον ὀπτῶσαι· τὸν δὲ Ἀριστομένην τύπτουσαι ταῖς δᾳσὶ ζῶντα αἱροῦσιν. ἀπεσώθη δὲ ὅμως τῆς αὐτῆς ἐκείνης νυκτὸς ἐς τὴν Μεσσηνίαν. ἀφεῖναι δὲ αὐτὸν ἱέρεια τῆς Δήμητρος αἰτίαν ἔσχεν Ἀρχιδάμεια· ἀφῆκε δὲ οὐκ ἐπὶ χρήμασιν, ἀλλὰ ἐρῶσα ἔτυχεν αὐτοῦ πρότερον ἔτι, προὐφασίζετο δὲ ὡς Ἀριστομένης διακούσας τὰ δεσμὰ ἀποδρὰς οἴχοιτο. 4.24.5. Μεσσηνίων δὲ τοὺς ἐγκαταληφθέντας ἐν τῇ γῇ, συντελοῦντας κατὰ ἀνάγκην ἐς τοὺς εἵλωτας, ἐπέλαβεν ἀπὸ Λακεδαιμονίων ὕστερον ἀποστῆναι κατὰ τὴν ἐνάτην Ὀλυμπιάδα καὶ ἑβδομηκοστήν, ἣν Κορίνθιος ἐνίκα Ξενοφῶν, Ἀρχιμήδους Ἀθήνῃσιν ἄρχοντος· ἀπέστησαν δὲ καιρὸν τοιόνδε εὑρόντες. Λακεδαιμονίων ἄνδρες ἀποθανεῖν ἐπὶ ἐγκλήματι ὅτῳ δὴ καταγνωσθέντες ἱκέται καταφεύγουσιν ἐς Ταίναρον· ἐντεῦθεν δὲ ἡ ἀρχὴ τῶν ἐφόρων ἀπὸ τοῦ βωμοῦ σφᾶς ἀποσπάσασα ἀπέκτεινε. 4.24.6. Σπαρτιάταις δὲ ἐν οὐδενὶ λόγῳ θεμένοις τοὺς ἱκέτας ἀπήντησεν ἐκ Ποσειδῶνος μήνιμα, καί σφισιν ἐς ἔδαφος τὴν πόλιν πᾶσαν κατέβαλεν ὁ θεός. ἐπὶ δὲ τῇ συμφορᾷ ταύτῃ καὶ τῶν εἱλώτων ὅσοι Μεσσήνιοι τὸ ἀρχαῖον ἦσαν, ἐς τὸ ὄρος τὴν Ἰθώμην ἀπέστησαν. Λακεδαιμόνιοι δὲ ἄλλα τε μετεπέμποντο συμμαχικὰ ἐπʼ αὐτοὺς καὶ Κίμωνα τὸν Μιλτιάδου πρόξενόν σφισιν ὄντα καὶ Ἀθηναίων δύναμιν· ἀφικομένους δὲ τοὺς Ἀθηναίους ὑποπτεῦσαι δοκοῦσιν ὡς τάχα νεωτερίσοντας καὶ ὑπὸ τῆς ὑποψίας ἀποπέμψασθαι μετʼ οὐ πολὺ ἐξ Ἰθώμης. 5.24.9. ὁ δὲ ἐν τῷ βουλευτηρίῳ πάντων ὁπόσα ἀγάλματα Διὸς μάλιστα ἐς ἔκπληξιν ἀδίκων ἀνδρῶν πεποίηται· ἐπίκλησις μὲν Ὅρκιός ἐστιν αὐτῷ, ἔχει δὲ ἐν ἑκατέρᾳ κεραυνὸν χειρί. παρὰ τούτῳ καθέστηκε τοῖς ἀθληταῖς καὶ πατράσιν αὐτῶν καὶ ἀδελφοῖς, ἔτι δὲ γυμνασταῖς ἐπὶ κάπρου κατόμνυσθαι τομίων, μηδὲν ἐς τὸν Ὀλυμπίων ἀγῶνα ἔσεσθαι παρʼ αὐτῶν κακούργημα. οἱ δὲ ἄνδρες οἱ ἀθληταὶ καὶ τόδε ἔτι προσκατόμνυνται, δέκα ἐφεξῆς μηνῶν ἀπηκριβῶσθαί σφισι τὰ πάντα ἐς ἄσκησιν. 5.24.10. ὀμνύουσι δὲ καὶ ὅσοι τοὺς παῖδας ἢ τῶν ἵππων τῶν ἀγωνιζομένων τοὺς πώλους κρίνουσιν, ἐπὶ δικαίῳ καὶ ἄνευ δώρων ποιεῖσθαι κρίσιν, καὶ τὰ ἐς τὸν δοκιμαζόμενόν τε καὶ μή, φυλάξειν καὶ ταῦτα ἐν ἀπορρήτῳ. τῷ κάπρῳ δὲ ὅ τι χρῆσθαί σφισι μετὰ τῶν ἀθλητῶν τὸν ὅρκον καθέστηκεν, οὐκ ἐμνημόνευσα ἐπερέσθαι, ἐπεὶ τοῖς γε ἀρχαιοτέροις ἐπὶ ἱερεῖα ἦν καθεστηκός, ἐφʼ ᾧ τις ὅρκον ἐποιήσατο, μηδὲ ἐδώδιμον εἶναι τοῦτο ἔτι ἀνθρώπῳ. δηλοῖ δὲ οὐχ ἥκιστα καὶ Ὅμηρος· 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. 6.19.7. ἐφεξῆς δὲ τῷ Σικυωνίων ἐστὶν ὁ Καρχηδονίων θησαυρός, Ποθαίου τέχνη καὶ Ἀντιφίλου τε καὶ Μεγακλέους · ἀναθήματα δὲ ἐν αὐτῷ Ζεὺς μεγέθει μέγας καὶ θώρακες λινοῖ τρεῖς ἀριθμόν, Γέλωνος δὲ ἀνάθημα καὶ Συρακοσίων Φοίνικας ἤτοι τριήρεσιν ἢ καὶ πεζῇ μάχῃ κρατησάντων. 9.8.2. ἐνταῦθα καὶ Διονύσον ναός ἐστιν Αἰγοβόλου. θύοντες γὰρ τῷ θεῷ προήχθησάν ποτε ὑπὸ μέθης ἐς ὕβριν, ὥστε καὶ τοῦ Διονύσου τὸν ἱερέα ἀποκτείνουσιν· ἀποκτείναντας δὲ αὐτίκα ἐπέλαβε νόσος λοιμώδης, καί σφισιν ἀφίκετο ἴαμα ἐκ Δελφῶν τῷ Διονύσῳ θύειν παῖδα ὡραῖον· ἔτεσι δὲ οὐ πολλοῖς ὕστερον τὸν θεόν φασιν αἶγα ἱερεῖον ὑπαλλάξαι σφίσιν ἀντὶ τοῦ παιδός. δείκνυται δὲ ἐν Ποτνιαῖς καὶ φρέαρ· τὰς δὲ ἵππους τὰς ἐπιχωρίους τοῦ ὕδατος πιούσας τούτου μανῆναι λέγουσιν. 9.33.4. ἔστι δὲ ἐν τῇ Ἁλιαρτίᾳ ποταμὸς Λόφις. λέγεται δὲ τῆς χώρας αὐχμηρᾶς οὔσης τὸ ἐξ ἀρχῆς καὶ ὕδατος οὐκ ὄντος ἐν αὐτῇ ἄνδρα τῶν δυναστευόντων ἐλθόντα ἐς Δελφοὺς ἐπερέσθαι τρόπον ὅντινα ὕδωρ εὑρήσουσιν ἐν τῇ γῇ· τὴν δὲ Πυθίαν προστάσσειν, ὃς ἂν ἐπανήκοντι ἐς Ἁλίαρτον ἐντύχῃ οἱ πρὸ τῶν ἄλλων, τούτου δεῖν φονέα γενέσθαι αὐτόν. ἐντυχεῖν τε δὴ αὐτῷ παραγενομένῳ τὸν υἱὸν Λόφιν καὶ τὸν οὐ μελλήσαντα τῷ ξίφει τὸν νεανίσκον παῖσαι· καὶ τὸν μὲν ἔτι ἔμπνουν περιθεῖν, ὅπου δὲ ῥυῆναι τὸ αἷμα, ὕδωρ ἐντεῦθεν ἀνεῖναι τὴν γῆν. ἐπὶ τούτῳ μὲν ὁ ποταμὸς καλεῖται Λόφις· 9.38.5. περὶ δὲ Ἀκταίωνος λεγόμενα ἦν Ὀρχομενίοις λυμαίνεσθαι τὴν γῆν πέτρας ἔχον εἴδωλον· ὡς δὲ ἐχρῶντο ἐν Δελφοῖς, κελεύει σφίσιν ὁ θεὸς ἀνευρόντας εἴ τι ἦν Ἀκταίωνος λοιπὸν κρύψαι γῇ, κελεύει δὲ καὶ τοῦ εἰδώλου χαλκῆν ποιησαμένους εἰκόνα πρὸς πέτρᾳ σιδήρῳ δῆσαι. τοῦτο καὶ αὐτὸς δεδεμένον τὸ ἄγαλμα εἶδον· καὶ τῷ Ἀκταίωνι ἐναγίζουσιν ἀνὰ πᾶν ἔτος. | 2.29.8. And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. 2.35.4. The object most worthy of mention is a sanctuary of Demeter on Pron. This sanctuary is said by the Hermionians to have been founded by Clymenus, son of Phoroneus, and Chthonia, sister of Clymenus. But the Argive account is that when Demeter came to Argolis , while Atheras and Mysius afforded hospitality to the goddess, Colontas neither received her into his home nor paid her any other mark of respect. His daughter Chthoia disapproved of this conduct. They say that Colontas was punished by being burnt up along with his house, while Chthonia was brought to Hermion by Demeter, and made the sanctuary for the Hermionians. 2.35.5. At any rate, the goddess herself is called Chthonia, and Chthonia is the name of the festival they hold in the summer of every year. The manner of it is this. The procession is headed by the priests of the gods and by all those who hold the annual magistracies; these are followed by both men and women. It is now a custom that some who are still children should honor the goddess in the procession. These are dressed in white, and wear wreaths upon their heads. Their wreaths are woven of the flower called by the natives cosmosandalon , which, from its size and color, seems to me to be an iris; it even has inscribed upon it the same letters of mourning. The letters AI, an exclamation of woe supposed to be inscribed on the flower. 2.35.6. Those who form the procession are followed by men leading from the herd a full-grown cow, fastened with ropes, and still untamed and frisky. Having driven the cow to the temple, some loose her from the ropes that she may rush into the sanctuary, others, who hitherto have been holding the doors open, when they see the cow within the temple, close the doors. 2.35.7. Four old women, left behind inside, are they who dispatch the cow. Whichever gets the chance cuts the throat of the cow with a sickle. Afterwards the doors are opened, and those who are appointed drive up a second cow, and a third after that, and yet a fourth. All are dispatched in the same way by the old women, and the sacrifice has yet another strange feature. On whichever of her sides the first cow falls, all the others must fall on the same. 2.35.8. Such is the manner in which the sacrifice is performed by the Hermionians. Before the temple stand a few statues of the women who have served Demeter as her priestess, and on passing inside you see seats on which the old women wait for the cows to be driven in one by one, and images, of no great age, of Athena and Demeter. But the thing itself that they worship more than all else, I never saw, nor yet has any other man, whether stranger or Hermionian. The old women may keep their knowledge of its nature to themselves. 3.9.4. Agesilaus, then, claimed to be king of a more prosperous city than was Agamemnon, and to be like him overlord of all Greece , and that it would be a more glorious success to conquer Artaxerxes and acquire the riches of Persia than to destroy the empire of Priam. but even as he was sacrificing armed Thebans came upon him, threw dawn from the altar the still burning thighbones of the victims, and drove him from the sanctuary. 3.15.7. Near is a temple of Hipposthenes, who won so many victories in wrestling. They worship Hipposthenes in accordance with an oracle, paying him honors as to Poseidon. Opposite this temple is an old image of Enyalius in fetters. The idea the Lacedaemonians express by this image is the same as the Athenians express by their Wingless Victory; the former think that Enyalius will never run away from them, being bound in the fetters, while the Athenians think that Victory, having no wings, will always remain where she is. 4.17.1. There is a place Aegila in Laconia , where is a sanctuary sacred to Demeter. Aristomenes and his men knowing that the women were keeping festival there . . . the women were inspired by the goddess to defend themselves, and most of the Messenians were wounded with the knives with which the women sacrificed the victims and the spits on which they pierced and roasted the meat. Aristomenes was struck with the torches and taken alive. Nevertheless he escaped to Messenia during the same night. Archidameia, the priestess of Demeter, was charged with having released him, not for a bribe but because she had been in love with him before; but she maintained that Aristomenes had escaped by burning through his bonds. 4.24.5. The Messenians who were captured in the country, reduced by force to the position of serfs, were later moved to revolt from the Lacedaemonians in the seventy-ninth Olympiad, B.C. 464 when Xenophon the Corinthian was victorious. Archimedes was archon at Athens . The occasion which they found for the revolt was this. Certain Lacedaemonians who had been condemned to death on some charge fled as suppliants to Taenarum but the board of ephors dragged them from the altar there and put them to death. 4.24.6. As the Spartans paid no heed to their being suppliants, the wrath of Poseidon came upon them, and the god razed all their city to the ground. At this disaster all the serfs who were of Messenian origin seceded to Mount Ithome. Against them the Lacedaemonians, amongst other allies, called to their assistance Cimon the son of Miltiades, their patron in Athens , and an Athenian force. But when the Athenians arrived, they seem to have regarded them with suspicion that they were likely to promote revolution, and as a result of this suspicion to have soon dismissed them from Ithome . 5.24.9. But the Zeus in the Council Chamber is of all the images of Zeus the one most likely to strike terror into the hearts of sinners. He is surnamed Oath-god, and in each hand he holds a thunderbolt. Beside this image it is the custom for athletes, their fathers and their brothers, as well as their trainers, to swear an oath upon slices of boar's flesh that in nothing will they sin against the Olympic games. The athletes take this further oath also, that for ten successive months they have strictly followed the regulations for training. 5.24.10. An oath is also taken by those who examine the boys, or the foals entering for races, that they will decide fairly and without taking bribes, and that they will keep secret what they learn about a candidate, whether accepted or not. I forgot to inquire what it is customary to do with the boar after the oath of the athletes, though the ancient custom about victims was that no human being might eat of that on which an oath had been sworn. 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. 6.19.7. Next to the treasury of the Sicyonians is the treasury of the Carthaginians, the work of Pothaeus, Antiphilus and Megacles. In it are votive offerings—a huge image of Zeus and three linen breast-plates, dedicated by Gelo and the Syracusans after overcoming the Phoenicians in either a naval or a land battle. 9.8.2. Here there is also a temple of Dionysus Goat-shooter. For once, when they were sacrificing to the god, they grew so violent with wine that they actually killed the priest of Dionysus. Immediately after the murder they were visited by a pestilence, and the Delphic oracle said that to cure it they must sacrifice a boy in the bloom of youth. A few years afterwards, so they say, the god substituted a goat as a victim in place of their boy. In Potniae is also shown a well. The mares of the country are said on drinking this water to become mad. 9.33.4. In the land of Haliartus there is a river Lophis. It is said that the land was originally arid and without water, so that one of the rulers came to Delphi and asked in what way they would find water in the land. The Pythian priestess, they say, commanded him to kill the man who should first meet him on his return to Haliartus. On his arrival he was met by his son Lophis, and at once smote the youth with his sword. Still living, the lad ran about, and where the blood ran water rose up from the earth. Wherefore the river is called Lophis. 9.38.5. About Actaeon the Orchomenians had the following story. A ghost, they say, carrying a rock With the proposed emendation “was running about and ravaging.” was ravaging the land. When they inquired at Delphi , the god bade them discover the remains of Actaeon and bury them in the earth. He also bade them make a bronze likeness of the ghost and fasten it to a rock with iron. I have myself seen this image thus fastened. They also sacrifice every year to Actaeon as to a hero. |
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88. Philostratus The Athenian, Life of Apollonius, 1.10 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 136| 1.10. ἰδὼν δὲ ἀθρόον ποτὲ ἐν τῷ βωμῷ αἷμα καὶ διακείμενα ἐπὶ τοῦ βωμοῦ τὰ ἱερὰ τεθυμένους τε βοῦς Αἰγυπτίους καὶ σῦς μεγάλους, καὶ τὰ μὲν δέροντας αὐτούς, τὰ δὲ κόπτοντας, χρυσίδας τε ἀνακειμένας δύο καὶ λίθους ἐν αὐταῖς τῶν ἰνδικωτάτων καὶ θαυμασίων, προσελθὼν τῷ ἱερεῖ “τί ταῦτα;” ἔφη “λαμπρῶς γάρ τις χαρίζεται τῷ θεῷ”. ὁ δὲ “θαυμάσῃ” ἔφη “μᾶλλον, ὅτι μήτε ἱκετεύσας ποτὲ ἐνταῦθα μήτε διατρίψας, ὃν οἱ ἄλλοι χρόνον, μήτε ὑγιάνας πω παρὰ τοῦ θεοῦ, μηδ' ἅπερ αἰτήσων ἦλθεν ἔχων, χθὲς γὰρ δὴ ἀφιγμένῳ ἔοικεν, ὁ δ' οὕτως ἀφθόνως θύει. φησὶ δὲ πλείω μὲν θύσειν, πλείω δὲ ἀναθήσειν, εἰ πρόσοιτο αὐτὸν ὁ ̓Ασκληπιός. ἔστι δὲ τῶν πλουσιωτάτων: κέκτηται γοῦν ἐν Κιλικίᾳ βίον πλείω ἢ Κίλικες ὁμοῦ πάντες: ἱκετεύει δὲ τὸν θεὸν ἀποδοῦναί οἱ τὸν ἕτερον τῶν ὀφθαλμῶν ἐξερρυηκότα.” ὁ δὲ ̓Απολλώνιος, ὥσπερ γεγηρακὼς εἰώθει, τοὺς ὀφθαλμοὺς ἐς τὴν γῆν στήσας “τί δὲ ὄνομα αὐτῷ;” ἤρετο. ἐπεὶ δὲ ἤκουσε “δοκεῖ μοι,” ἔφη “ὦ ἱερεῦ, τὸν ἄνθρωπον τοῦτον μὴ προσδέχεσθαι τῷ ἱερῷ, μιαρὸς γάρ τις ἥκει καὶ κεχρημένος οὐκ ἐπὶ χρηστοῖς τῷ πάθει, καὶ αὐτὸ δὲ τὸ πρὶν εὑρέσθαί τι παρὰ τοῦ θεοῦ πολυτελῶς θύειν οὐ θύοντός ἐστιν, ἀλλ' ἑαυτὸν παραιτουμένου σχετλίων τε καὶ χαλεπῶν ἔργων.” ταῦτα μὲν ὁ ̓Απολλώνιος. ὁ δ' ̓Ασκληπιὸς ἐπιστὰς νύκτωρ τῷ ἱερεῖ “ἀπίτω” ἔφη “ὁ δεῖνα τὰ ἑαυτοῦ ἔχων, ἄξιος γὰρ μηδὲ τὸν ἕτερον τῶν ὀφθαλμῶν ἔχειν.” ἀναμανθάνων οὖν ὁ ἱερεὺς τὸν ἄνθρωπον, γυνὴ μὲν τῷ Κίλικι τούτῳ ἐγεγόνει θυγατέρα ἔχουσα προτέρων γάμων, ὁ δὲ ἤρα τῆς κόρης καὶ ἀκολάστως εἶχε ξυνῆν τε οὐδ' ὡς λαθεῖν: ἐπιστᾶσα γὰρ ἡ μήτηρ τῇ εὐνῇ τῆς μὲν ἄμφω, τοῦ δὲ τὸν ἕτερον τῶν ὀφθαλμῶν ἐξέκοψεν ἐναράξασα τὰς περόνας. | 1.10. One day he saw a flood of blood upon the altar, and there were victims laid out upon it, Egyptian bulls that had been sacrificed and great hogs, and some of them were being flayed and others were being cut up; and two gold vases had been dedicated set with jewels, the rarest and most beautiful that India can provide. So he went to the priest and said: What is all this; for someone is making a very handsome gift to the god? And the priest replied: You may rather be surprised at a man's offering all this without having first put up a prayer in our fane, and without having stayed with us as long as other people do, and without having gained his health from the god, and without obtaining all the things he came to ask for. For he appears to have come only yesterday, yet he is sacrificing on this lavish scale. And he declares that he will sacrifice more victims, and dedicate more gifts, if Asclepius will hearken to him. And he is one of the richest men in existence; at any rate he owns in Cilicia an estate bigger than all the Cilicians together possess. And he is supplicating the god to restore to him one of his eyes that has fallen out. But Apollonius fixed his eyes upon the ground, as he was accustomed to do in later life, and asked: What is his name? And when he heard it, he said: It seems to me, O Priest, that we ought not to welcome this fellow in the Temple: for he is some ruffian who has come here, and that he is afflicted in this way is due to some sinister reason: nay, his very conduct in sacrificing on such a magnificent scale before he has gained anything from the god is not that of a genuine votary, but rather of a man who is begging himself off for the penalty of some horrible and cruel deed. This was what Apollonius said: and Asclepius appeared to the priest by night, and said: Send away so and so at once with all his possessions, and let him keep them, for he deserves to lose the other eye as well. The priest accordingly made inquiries about the Cilician and learned that his wife by a former marriage borne a daughter, and he had fallen in love with the maiden and had seduced her, and was living with her in open sin. For the mother had surprised the two in bed, and had put out both her eyes and one of his by stabbing them with her brooch-pin. |
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89. Diogenes Laertius, Lives of The Philosophers, 8.13, 8.24-8.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •detienne, m. •detienne, marcel Found in books: Eidinow and Kindt (2015) 418; Naiden (2013) 81 | 8.13. Some say it was a certain trainer named Pythagoras who instituted this diet, and not our Pythagoras, who forbade even the killing, let alone the eating, of animals which share with us the privilege of having a soul. This was the excuse put forward; but his real reason for forbidding animal diet was to practise people and accustom them to simplicity of life, so that they could live on things easily procurable, spreading their tables with uncooked foods and drinking pure water only, for this was the way to a healthy body and a keen mind. of course the only altar at which he worshipped was that of Apollo the Giver of Life, behind the Altar of Horns at Delos, for thereon were placed flour and meal and cakes, without the use of fire, and there was no animal victim, as we are told by Aristotle in his Constitution of Delos. 8.24. to respect all divination, to sing to the lyre and by hymns to show due gratitude to gods and to good men. To abstain from beans because they are flatulent and partake most of the breath of life; and besides, it is better for the stomach if they are not taken, and this again will make our dreams in sleep smooth and untroubled.Alexander in his Successions of Philosophers says that he found in the Pythagorean memoirs the following tenets as well. 8.25. The principle of all things is the monad or unit; arising from this monad the undefined dyad or two serves as material substratum to the monad, which is cause; from the monad and the undefined dyad spring numbers; from numbers, points; from points, lines; from lines, plane figures; from plane figures, solid figures; from solid figures, sensible bodies, the elements of which are four, fire, water, earth and air; these elements interchange and turn into one another completely, and combine to produce a universe animate, intelligent, spherical, with the earth at its centre, the earth itself too being spherical and inhabited round about. There are also antipodes, and our down is their up. 8.26. Light and darkness have equal part in the universe, so have hot and cold, and dry and moist; and of these, if hot preponderates, we have summer; if cold, winter; if dry, spring; if moist, late autumn. If all are in equilibrium, we have the best periods of the year, of which the freshness of spring constitutes the healthy season, and the decay of late autumn the unhealthy. So too, in the day, freshness belongs to the morning, and decay to the evening, which is therefore more unhealthy. The air about the earth is stagt and unwholesome, and all within it is mortal; but the uppermost air is ever-moved and pure and healthy, and all within it is immortal and consequently divine. 8.27. The sun, the moon, and the other stars are gods; for, in them, there is a preponderance of heat, and heat is the cause of life. The moon is illumined by the sun. Gods and men are akin, inasmuch as man partakes of heat; therefore God takes thought for man. Fate is the cause of things being thus ordered both as a whole and separately. The sun's ray penetrates through the aether, whether cold or dense – the air they call cold aether, and the sea and moisture dense aether – and this ray descends even to the depths and for this reason quickens all things. 8.28. All things live which partake of heat – this is why plants are living things – but all have not soul, which is a detached part of aether, partly the hot and partly the cold, for it partakes of cold aether too. Soul is distinct from life; it is immortal, since that from which it is detached is immortal. Living creatures are reproduced from one another by germination; there is no such thing as spontaneous generation from earth. The germ is a clot of brain containing hot vapour within it; and this, when brought to the womb, throws out, from the brain, ichor, fluid and blood, whence are formed flesh, sinews, bones, hairs, and the whole of the body, while soul and sense come from the vapour within. 8.29. First congealing in about forty days, it receives form and, according to the ratios of harmony, in seven, nine, or at the most ten, months, the mature child is brought forth. It has in it all the relations constituting life, and these, forming a continuous series, keep it together according to the ratios of harmony, each appearing at regulated intervals. Sense generally, and sight in particular, is a certain unusually hot vapour. This is why it is said to see through air and water, because the hot aether is resisted by the cold; for, if the vapour in the eyes had been cold, it would have been dissipated on meeting the air, its like. As it is, in certain [lines] he calls the eyes the portals of the sun. His conclusion is the same with regard to hearing and the other senses. 8.30. The soul of man, he says, is divided into three parts, intelligence, reason, and passion. Intelligence and passion are possessed by other animals as well, but reason by man alone. The seat of the soul extends from the heart to the brain; the part of it which is in the heart is passion, while the parts located in the brain are reason and intelligence. The senses are distillations from these. Reason is immortal, all else mortal. The soul draws nourishment from the blood; the faculties of the soul are winds, for they as well as the soul are invisible, just as the aether is invisible. 8.31. The veins, arteries, and sinews are the bonds of the soul. But when it is strong and settled down into itself, reasonings and deeds become its bonds. When cast out upon the earth, it wanders in the air like the body. Hermes is the steward of souls, and for that reason is called Hermes the Escorter, Hermes the Keeper of the Gate, and Hermes of the Underworld, since it is he who brings in the souls from their bodies both by land and sea; and the pure are taken into the uppermost region, but the impure are not permitted to approach the pure or each other, but are bound by the Furies in bonds unbreakable. 8.32. The whole air is full of souls which are called genii or heroes; these are they who send men dreams and signs of future disease and health, and not to men alone, but to sheep also and cattle as well; and it is to them that purifications and lustrations, all divination, omens and the like, have reference. The most momentous thing in human life is the art of winning the soul to good or to evil. Blest are the men who acquire a good soul; they can never be at rest, nor ever keep the same course two days together. 8.33. Right has the force of an oath, and that is why Zeus is called the God of Oaths. Virtue is harmony, and so are health and all good and God himself; this is why they say that all things are constructed according to the laws of harmony. The love of friends is just concord and equality. We should not pay equal worship to gods and heroes, but to the gods always, with reverent silence, in white robes, and after purification, to the heroes only from midday onwards. Purification is by cleansing, baptism and lustration, and by keeping clean from all deaths and births and all pollution, and abstaining from meat and flesh of animals that have died, mullets, gurnards, eggs and egg-sprung animals, beans, and the other abstinences prescribed by those who perform rites in the sanctuaries. |
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90. Porphyry, On Abstinence, 1.25, 2.9, 2.54-2.55 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 464, 471 | 1.25. 25.Moreover, the Gods themselves, for the sake of a remedy, have delivered mandates to many persons about sacrificing animals. For history is full of instances of the Gods having ordered certain persons to sacrifice animals, and, when sacrificed, to eat them. For, in the return of the Heraclidae, those who engaged in war against Lacedsemon, in conjunction with Eurysthenes and Proscles, through a want of necessaries, were compelled to eat serpents, which the land at that time afforded for the nutriment of the army. In Libya, also, a cloud of locusts fell for the relief of another army that was oppressed by hunger. The same thing likewise happened at Gades. Bogus was a king of the Mauritanians, who was slain by Agrippa in Mothone. He in that place attacked the temple of Hercules, which was most rich. But it was the custom of the priests daily to sprinkle the altar with blood. That this, however, was not effected by the decision of men, but by that of divinity, the occasion at that time demonstrated. For, the seige being continued for a long time, victims were wanting. But the priest being dubious how he should act, had the following vision in a dream. He seemed to himself to be standing in the middle of the pillars of the temple of Hercules, and afterwards to see a bird sitting opposite to the altar, and endeavouring to fly to it, but which at length flew into his hands. He also saw that the altar was sprinkled with its blood. Seeing this, he rose as soon as it was day, and went to the altar, and standing on the turret, as he thought he did in his dream, he looked round, and saw the very bird which he had seen in his sleep. Hoping, therefore, that his dream would be fulfilled, he stood still, saw the bird fly to the altar and sit upon it, and deliver itself into the hands of the high priest. Thus the bird was sacrificed, and the altar sprinkled with blood. That, however, which happened at Cyzicus, is still more celebrated than this |24 event. For Mithridates having besieged this city, the festival of Proserpine was then celebrated, in which it was requisite to sacrifice an ox. But the sacred herds, from which it was necessary the victim should be taken, fed opposite to the city, on the continent 11: and one of them was already marked for this purpose. When, therefore, the hour demanded the sacrifice, the ox lowed, and swam over the sea, and the guards of the city opened the gates to it. Then the ox directly ran into the city, and stood at the altar, and was sacrificed to the Goddess. Not unreasonably, therefore, was it thought to be most pious to sacrifice many animals, since it appeared that the sacrifice of them was pleasing to the Gods. SPAN 2.9. 9.The sacrifice, therefore, through animals is posterior and most recent, and originated from a cause which is not of a pleasing nature, like that of the sacrifice from fruits, but received its commencement either from famine, or some other unfortunate circumstance. The causes, indeed, of the peculiar mactations among the Athenians, had their beginning, either in ignorance, or anger, or fear. For the slaughter of swine is attributed to an involuntary error of Clymene, who, by unintentionally striking, slew the animal. Hence her husband, being terrified as if he had perpetrated an illegal deed, consulted the oracle of the Pythian God about it. But as the God did not condemn what had happened, the slaughter of animals was afterwards considered as a thing of an indifferent nature. The inspector, however, of sacred rites, who was the offspring of prophets, wishing to make an offering of first-fruits from sheep, was permitted to do so, it is said, by an oracle, but with much caution and fear. For the oracle was as follows:--- "offspring of prophets, sheep by force to slay, The Gods permit not thee: but with wash'd hands For thee 'tis lawful any sheep to kill, That dies a voluntary death." SPAN 2.54. 54.And that we do not carelessly assert these things, but that what we have said is abundantly confirmed by history, the following narrations sufficiently testify. For in Rhodes, on the sixth day of June, a man was sacrificed to Saturn; which custom having prevailed for a long time, was afterwards changed [into a more human mode of sacrificing]. For one of those men who, by the public decision, had been sentenced to death, was kept in prison till the Saturnalia commenced; but as soon as this festival began, they brought the man out of the gates of the city, opposite to the temple of Aristobulus, and giving him wine to drink, they cut his throat. But in the island which is now called Salamis, but was formerly denominated Coronis, in the month according to the Cyprians Aphrodisius, a man was sacrificed to Agraule, the daughter of Cecrops, and the nymph Agraulis. And this custom continued till the time of Diomed. Afterwards it was changed, so that a man was sacrificed to Diomed. But the temples of Minerva, of Agraule, and Diomed, were contained in one and the same enclosure. The man who was also about to be slain, was first led by young men thrice round the altar, afterwards the priest pierced him with a lance in the stomach, and thus being thrown on the pyre, he was entirely consumed. SPAN 2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars. SPAN |
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91. Porphyry, Life of Pythagoras, 1 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •detienne, m. Found in books: Cornelli (2013) 31 | 1. Many think that Pythagoras was the son of Mnesarchus, but they differ as to the latter's race; some thinking him a Samian, while Neanthes, in the fifth book of his Fables states he was a Syrian, from the city of Tyre. As a famine had arisen in Samos, Mnesarchus went thither to trade, and was naturalized there. There also was born his son Pythagoras, who early manifested studiousness, but was later taken to Tyre, and there entrusted to the Chaldeans, whose doctrines he imbibed. Thence he returned to Ionia, where he first studied under the Syrian Pherecydes, then also under Hermodamas the Creophylian who at that time was an old man residing in Samos. SPAN |
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92. Lactantius, Divine Institutes, 1.21 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 464 | 1.21. We have spoken of the gods themselves who are worshipped; we must now speak a few words respecting their sacrifices and mysteries. Among the people of Cyprus, Teucer sacrificed a human victim to Jupiter, and handed down to posterity that sacrifice which was lately abolished by Hadrian when he was emperor. There was a law among the people of Tauris, a fierce and inhuman nation, by which it was ordered that strangers should be sacrificed to Diana; and this sacrifice was practised through many ages. The Gauls used to appease Hesus and Teutas with human blood. Nor, indeed, were the Latins free from this cruelty, since Jupiter Latialis is even now worshipped with the offering of human blood. What benefit do they who offer such sacrifices implore from the gods? Or what are such deities able to bestow on the men by whose punishments they are propitiated? But this is not so much a matter of surprise with respect to barbarians, whose religion agrees with their character. But are not our countrymen, who have always claimed for themselves the glory of gentleness and civilization, found to be more inhuman by these sacrilegious rites? For these ought rather to be esteemed impious, who, though they are embellished with the pursuits of liberal training, turn aside from such refinement, than those who, being ignorant and inexperienced, glide into evil practices from their ignorance of those which are good. And yet it is plain that this rite of immolating human victims is ancient, since Saturn was honoured in Latium with the same kind of sacrifice; not indeed that a man was slain at the altar, but that he was thrown from the Milvian bridge into the Tiber. And Varro relates that this was done in accordance with an oracle; of which oracle the last verse is to this effect: And offer heads to Ades, and to the father a man. And because this appears ambiguous, both a torch and a man are accustomed to be thrown to him. But it is said that sacrifices of this kind were put an end to by Hercules when he returned from Spain; the custom still continuing, that instead of real men, images made from rushes were cast forth, as Ovid informs us in his Fasti: Until the Tirynthian came into these lands, gloomy sacrifices were annually offered in the Leucadian manner: he threw into the water Romans made of straw; do you, after the example of Hercules, cast in the images of human bodies. The Vestal virgins make these sacred offerings, as the same poet says: Then also a virgin is accustomed to cast from the wooden bridge the images of ancient men made from rushes. For I cannot find language to speak of the infants who were immolated to the same Saturn, on account of his hatred of Jupiter. To think that men were so barbarous, so savage, that they gave the name of sacrifice to the slaughter of their own children, that is, to a deed foul, and to be held in detestation by the human race; since, without any regard to parental affection, they destroyed tender and innocent lives, at an age which is especially pleasing to parents, and surpassed in brutality the savageness of all beasts, which - savage as they are - still love their offspring! O incurable madness! What more could those gods do to them, if they were most angry, than they now do when propitious, when they defile their worshippers with parricide, visit them with bereavements, and deprive them of the sensibilities of men? What can be sacred to these men? Or what will they do in profane places, who commit the greatest crimes amidst the altars of the gods? Pescennius Festus relates in the books of his History by a Satire, that the Carthaginians were accustomed to immolate human victims to Saturn; and when they were conquered by Agathocles, the king of the Sicilians, they imagined that the god was angry with them; and therefore, that they might more diligently offer an expiation, they immolated two hundred sons of their nobles: So great the ills to which religion could prompt, which has ofttimes produced wicked and impious deeds. What advantage, then, did the men propose by that sacrifice, when they put to death so large a part of the state, as not even Agathocles had slain when victorious? From this kind of sacrifices those public rites are to be judged signs of no less madness; some of which are in honour of the mother of the gods, in which men mutilate themselves; others are in honour of Virtus, whom they also call Bellona, in which the priests make offsprings not with the blood of another victim, but with their own. For, cutting their shoulders, and thrusting forth drawn swords in each hand, they run, they are beside themselves, they are frantic. Quintilian therefore says excellently in his Fanatic: If a god compels this, he does it in anger. Are even these things sacred? Is it not better to live like cattle, than to worship deities so impious, profane, and sanguinary? But we will discuss at the proper time the source from which these errors and deeds of such great disgrace originated. In the meantime, let us look also to other matters which are without guilt, that we may not seem to select the worse parts through the desire of finding fault. In Egypt there are sacred rites in honour of Isis, since she either lost or found her little son. For at first her priests, having made their bodies smooth, beat their breasts, and lament, as the goddess herself had done when her child was lost. Afterwards the boy is brought forward, as if found, and that mourning is changed into joy. Therefore Lucan says, And Osiris never sufficiently sought for. For they always lose, and they always find him. Therefore in the sacred rites there is a representation of a circumstance which really occurred; and which assuredly declares, if we have any intelligence, that she was a mortal woman, and almost desolate, had she not found one person. And this did not escape the notice of the poet himself; for he represents Pompey when a youth as thus speaking, on hearing the death of his father: I will now draw forth the deity Isis from the tomb, and send her through the nations; and I will scatter through the people Osiris covered with wood. This Osiris is the same whom the people call Serapis. For it is customary for the names of the dead who are deified to be changed, that no one, as I believe, may imagine them to be men. For Romulus after his death became Quirinus, and Leda became Nemesis, and Circe Marica; and Ino, when she had leapt into the sea, was called Leucothea; and the mother Matuta; and her son Melicerta was called Pal mon and Portumnus. And the sacred rites of the Eleusinian Ceres are not unlike these. For as in those which have been mentioned the boy Osiris is sought with the wailing of his mother, so in these Proserpine is carried away to contract an incestuous marriage with her uncle; and because Ceres is said to have sought for her in Sicily with torches lighted from the top of Etna, on this account her sacred rites are celebrated with the throwing of torches. At Lampsacus the victim to be offered to Priapus is an ass, and the cause of the sacrifice of this animal is thus set forth in the Fasti:- When all the deities had assembled at the festival of the Great Mother, and when, satiated with feasting, they were spending the night in sport, they say that Vesta had laid herself on the ground for rest, and had fallen asleep, and that Priapus upon this formed a design against her honour as she slept; but that she was aroused by the unseasonable braying of the ass on which Silenus used to ride, and that the design of the insidious plotter was frustrated. On this account they say that the people of Lampsacus were accustomed to sacrifice an ass to Priapus, as though it were in revenge; but among the Romans the same animal was crowned at the Vestalia (festival of Vesta) with loaves, in honour of the preservation of her chastity. What is baser, what more disgraceful, than if Vesta is indebted to an ass for the preservation of her purity? But the poet invented a fable. But was that more true which is related by those who wrote Phenomena, when they speak concerning the two stars of Cancer, which the Greeks call asses? That they were asses which carried across father Liber when he was unable to cross a river, and that he rewarded one of them with the power of speaking with human voice; and that a contest arose between him and Priapus; and Priapus, being worsted in the contest, was enraged, and slew the victor. This truly is much more absurd. But poets have the licence of saying what they will. I do not meddle with a mystery so odious; nor do I strip Priapus of his disguise, lest something deserving of ridicule should be brought to light. It is true the poets invented these fictions, but they must have been invented for the purpose of concealing some greater depravity. Let us inquire what this is. But in fact it is evident. For as the bull is sacrificed to Luna, because he also has horns as she has; and as Persia propitiates with a horse Hyperion surrounded with rays, that a slow victim may not be offered to the swift god; so in this case no more suitable victim could be found than that which resembled him to whom it is offered. At Lindus, which is a town of Rhodes, there are sacred rites in honour of Hercules, the observance of which differs widely from all other rites; for they are not celebrated with words of good omen (as the Greeks term it), but with revilings and cursing. And they consider it a violation of the sacred rites, if at any time during the celebration of the solemnities a good word shall have escaped from any one even inadvertently. And this is the reason assigned for this practice, if indeed there can be any reason in things utterly senseless. When Hercules had arrived at the place, and was suffering hunger, he saw a ploughman at work, and began to ask him to sell one of his oxen. But the ploughman replied that this was impossible, because his hope of cultivating the land depended altogether upon those two bullocks. Hercules, with his usual violence, because he was not able to receive one of them, killed both. But the unhappy man, when he saw that his oxen were slain, avenged the injury with revilings - a circumstance which afforded gratification to the man of elegance and refinement. For while he prepares a feast for his companions, and while he devours the oxen of another man, he receives with ridicule and loud laughter the bitter reproaches with which the other assails him. But when it had been determined that divine honours should be paid to Hercules in admiration of his excellence, an altar was erected in his honour by the citizens, which he named, from the circumstance, the yoke of oxen; and at this altar two yoked oxen were sacrificed, like those which he had taken from the ploughman. And he appointed the same man to be his priest, and directed him always to use the same revilings in offering sacrifice, because he said that he had never feasted more pleasantly. Now these things are not sacred, but sacrilegious, in which that is said to be enjoined, which, if it is done in other things, is punished with the greatest severity. What, moreover, do the rites of the Cretan Jupiter himself show, except the manner in which he was withdrawn from his father, or brought up? There is a goat belonging to the nymph Amalthea, which gave suck to the infant; and of this goat Germanicus C sar thus speaks, in his poem translated from Aratus: - She is supposed to be the nurse of Jupiter; if in truth the infant Jupiter pressed the faithful teats of the Cretan goat, which attests the gratitude of her lord by a bright constellation.Mus us relates that Jupiter, when fighting against the Titans, used the hide of this goat as a shield, from which circumstance he is called by the poets shield-bearer. Thus, whatever was done in concealing the boy, that also is done by way of representation in the sacred rites. Moreover, the mystery of his mother also contains the same story which Ovid sets forth in the Fasti:- Now the lofty Ida resounds with tinklings, that the boy may cry in safety with infant mouth. Some strike their shields with stakes, some beat their empty helmets. This is the employment of the Curetes, this of the Corybantes. The matter was concealed, and imitations of the ancient deed remain; the attendant goddesses shake instruments of brass, and hoarse hides. Instead of helmets they strike cymbals, and drums instead of shields; the flute gives Phrygian strains, as it gave before.Sallust rejected this opinion altogether, as though invented by the poets, and wished to give an ingenious explanation of the reasons for which the Curetes are said to have nourished Jupiter; and he speaks to this purport: Because they were the first to understand the worship of the deity, that therefore antiquity, which exaggerates all things, made them known as the nourishers of Jupiter. How much this learned man was mistaken, the matter itself at once declares. For if Jupiter holds the first place, both among the gods and in religious rites, if no gods were worshipped by the people before him, because they who are worshipped were not yet born; it appears that the Curetes, on the contrary, were the first who did not understand the worship of the deity, since all error was introduced by them, and the memory of the true God was taken away. They ought therefore to have understood from the mysteries and ceremonies themselves, that they were offering prayers to dead men. I do not then require that any one should believe the fictions of the poets. If any one imagines that these speak falsely, let him consider the writings of the pontiffs themselves, and weigh whatever there is of literature pertaining to sacred rites: he will perhaps find more things than we bring forward, from which he may understand that all things which are esteemed sacred are empty, vain, and fictitious. But if any one, having discovered wisdom, shall lay aside his error, he will assuredly laugh at the follies of men who are almost without understanding: I mean those who either dance with unbecoming gestures, or run naked, anointed, and crowned with chaplets, either wearing a mask or besmeared with mud. What shall I say about shields now putrid with age? When they carry these, they think that they are carrying gods themselves on their shoulders. For Furius Bibaculus is regarded among the chief examples of piety, who, though he was pr tor, nevertheless carried the sacred shield, preceded by the lictors, though his office as prœtor gave him an exemption from this duty. He was therefore not Furius, but altogether mad, who thought that he graced his pr torship by this service. Deservedly then, since these things are done by men not unskilful and ignorant, does Lucretius exclaim:- O foolish minds of men! O blinded breasts! In what darkness of life and in how great dangers is passed this term of life, whatever be its duration!Who that is possessed of any sense would not laugh at these mockeries, when he sees that men, as though bereft of intelligence, do those things seriously, which if any one should do in sport, he would appear too full of sport and folly? |
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| 93. Plu., Qg, None Tagged with subjects: •nan Found in books: Naiden (2013) 60, 108 |
| 94. Epigraphy, Cid (Rougemont Et Al.), 4.71.4 Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 95. Various, Fgrh, None Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 96. Various, Anthologia Palatina, 9.377.8 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247 |
| 97. Demosthenes, Schol., 24.28 Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 98. Epigraphy, Rhodes & Osborne Ghi, 73.2-73.3 Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 99. Epigraphy, Lscgsupp., 53.10-53.13 Tagged with subjects: •nan Found in books: Naiden (2013) 229 |
102. Curtius Rufus, Historiae Alexandri Magni, 4.3.19-4.3.22 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 45| 4.3.19. Isdem forte diebus Carthaginiensium legati XXX superveniunt, magis obsessis solacium quam auxilium. 4.3.20. Quippe domestico bello Poenos inpediri nec de imperio, sed pro salute dimicare nuntiabant. Syracusani tum Africam urebant et haud procul Carthaginis muris locaverant castra. Non tamen defecere animis Tyrii, quamquam ab ingenti spe destituti erant, sed coniuges liberosque devehendos Carthaginem tradiderunt, fortius, quidquid accideret, laturi, si carissimam sui partem extra sortem communis periculi habuissent. 4.3.21. Cumque unus e civibus in contione indicasset, oblatam esse per somnum sibi speciem Apollinis, quem eximia religione colerent, urbem deserentis molemque a Mace- donibus in salo iactam in silvestrem saltum esse mutatam, 4.3.22. quamquam auctor levis erat, tamen ad deteriora credenda proni metu aurea catena devinxere simulacrum araeque Herculis, cuius numini urbem dicaverant, inseruere vinculum quasi illo deo Apollinem retenturo. Syracusis id simulacrum devexerant Poeni et in maiore locaverant patria multisque aliis spoliis urbium a semet captarum non Carthaginem magis quam Tyrum ornaverant. | |
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| 103. Demosthenes, Orations, 19.86, 19.128, 19.256, 21.22, 22.2-22.3 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 45, 108, 149 |
| 105. Epigraphy, Lsam, 32.12, 48.2, 81.6-81.9 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 469; Naiden (2013) 235 |
| 106. Epigraphy, Lscg, None Tagged with subjects: •nan Found in books: Naiden (2013) 193, 243 |
| 107. Epigraphy, Lss, 14.35-14.40 Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 108. Epigraphy, Didyma, 5.4 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 241 |
| 109. Epigraphy, Ig I , 258.25-258.27 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 196 |
| 110. Epigraphy, Ig Ii2, 334.23-334.24, 713.9-713.10, 957.4, 958.5, 1186.10 Tagged with subjects: •nan Found in books: Eidinow and Kindt (2015) 469; Naiden (2013) 111, 256 |
| 111. Epigraphy, Ig Xii Suppl., 554.7 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111 |
| 112. Epigraphy, Ig Xii,5, 595 Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 113. Epigraphy, Ig Xii,7, 241.6-241.7 Tagged with subjects: •detienne, marcel Found in books: Eidinow and Kindt (2015) 469 |
| 114. Heraclitus Lesbius, Fragments, None Tagged with subjects: •detienne, m. Found in books: Cornelli (2013) 104 |
| 116. Epigraphy, Priene, 66.27 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111 |
| 117. Epigraphy, Syll. , 589.46 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 60, 108 |
| 118. Epigraphy, Teos, 31.33 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 111 |
| 119. Aristom., Fragments, None Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247 |
| 120. 'Men., Fragments, None Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 247 |
| 121. Epigraphy, Ik Prusias Ad Hypium, 63.5-63.6 Tagged with subjects: •detienne, m. Found in books: Naiden (2013) 196 |
