1. Hesiod, Works And Days, 122-126, 187, 254, 803-804 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Erinyes • Erinyes/Furies • contract, Erinyes as agents of curses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25, 26, 31, 33; Fletcher (2012), Performing Oaths in Classical Greek Drama, 64; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 86; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 40; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180; Wolfsdorf (2020), Early Greek Ethics, 596
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122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται'123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—,
187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε
254 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα
803 ἐν πέμπτῃ γάρ φασιν Ἐρινύας ἀμφιπολεύειν 804 Ὅρκον γεινόμενον, τὸν Ἔρις τέκε πῆμʼ ἐπιόρκοις. ' None | sup>
122 of health, away from grief, they took delight'123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease
187 Each day in misery they ever slave,
254 Against proud, evil men. The wickedne
803 Should cross with hands and errors unpurged still, 804 The gods will visit you with pece due ' None |
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2. Hesiod, Theogony, 183-187, 194-197, 217, 230-231, 453-500, 886-895, 905-906 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Erinyes • Erinyes (Furies) • Furies (Erinyes) • contract, Erinyes as agents of curses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 53, 146; Fletcher (2012), Performing Oaths in Classical Greek Drama, 64; Gaifman (2012), Aniconism in Greek Antiquity, 153; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 86; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 747; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 36, 39; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 254; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186
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183 ὅσσαι γὰρ ῥαθάμιγγες ἀπέσσυθεν αἱματόεσσαι,'184 πάσας δέξατο Γαῖα· περιπλομένων δʼ ἐνιαυτῶν 185 γείνατʼ Ἐρινῦς τε κρατερὰς μεγάλους τε Γίγαντας, 186 τεύχεσι λαμπομένους, δολίχʼ ἔγχεα χερσὶν ἔχοντας, 187 Νύμφας θʼ ἃς Μελίας καλέουσʼ ἐπʼ ἀπείρονα γαῖαν.
194 ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 195 ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 196 ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 197 κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ
217 καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους,
230 Δυσνομίην τʼ Ἄτην τε, συνήθεας ἀλλήλῃσιν, 231 Ὅρκον θʼ, ὃς δὴ πλεῖστον ἐπιχθονίους ἀνθρώπους
453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458 τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 459 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 464 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465 καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466 τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 469 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 478 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 479 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486 Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488 σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 489 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 490 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 491 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν. 492 καρπαλίμως δʼ ἄρʼ ἔπειτα μένος καὶ φαίδιμα γυῖα 493 ηὔξετο τοῖο ἄνακτος· ἐπιπλομένων δʼ ἐνιαυτῶν 494 Γαίης ἐννεσίῃσι πολυφραδέεσσι δολωθεὶς 495 ὃν γόνον ἄψ ἀνέηκε μέγας Κρόνος ἀγκυλομήτης 496 νικηθεὶς τέχνῃσι βίηφί τε παιδὸς ἑοῖο. 497 πρῶτον δʼ ἐξέμεσεν λίθον, ὃν πύματον κατέπινεν· 498 τὸν μὲν Ζεὺς στήριξε κατὰ χθονὸς εὐρυοδείης 499 Πυθοῖ ἐν ἠγαθέῃ γυάλοις ὕπο Παρνησοῖο 500 σῆμʼ ἔμεν ἐξοπίσω, θαῦμα θνητοῖσι βροτοῖσιν.
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887 πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 889 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 890 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 891 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 893 ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 894 ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 895 πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν
905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι 906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε. ' None | sup>
183 Her scheme to all her brood in consolation,'184 Although her heart was sore with indignation. 185 “Children, your father’s sinful, so hear me,” 186 She said, “that he might pay the penalty.” 187 They stood in silent fear at what she’d said,
194 Great Heaven brought the night and, since he pined 195 To couple, lay with Earth. Cronus revealed 196 Himself from where he had been well concealed, 197 Stretched out one hand and with the other gripped
217 Cytherea, which she’d reached. She’s known as well,
230 In love affairs. Great Heaven’s progeny 231 He labelled Titans for they used huge strain
453 of her fear father, and Zeus gave her fame 454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign 458 Over them all. Then Phoebe once again 459 With Coeus lay and brought forth the goddess, 460 Dark-gowned Leto, so full of gentlene 461 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 464 Whom Perseus took to his great house and claimed 465 As his dear wife, and she bore Hecate, 466 Whom Father Zeus esteemed exceedingly. 467 He gave her splendid gifts that she might keep 468 A portion of the earth and barren deep. 469 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 471 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 478 Her grievously and neither did he cheat 479 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less, 485 Since Zeus esteems her, nay, she gains yet more. 486 To those she chooses she provides great store 487 of benefits. As intermediary, 488 She sits beside respected royalty. 489 In the assembly those who are preferred 490 By her she elevates, and when men gird 491 Themselves for deadly battle, there she’ll be 492 To grant to those she chooses victory 493 And glory. She is helpful, too, when men 494 Contend in games, for she is present then 495 To see the strongest gain the victory 496 And win with ease the rich prize joyfully, 497 Ennobling his parents. She aids, too, 498 The horsemen she espouses and those who 499 Are forced to ply the grey and stormy sea 500 And prey to Poseidon and Queen Hecate,
886 Gave him in marriage to his progeny 887 Cymopolea. When Zeus, in the war, 888 Drove the Titans out of Heaven, huge Earth bore 889 Her youngest child Typhoeus with the aid 890 of golden Aphrodite, who had bade 891 Her lie with Tartarus. In everything 892 He did the lad was strong, untiring 893 When running, and upon his shoulders spread 894 A hundred-headed dragon, full of dread, 895 Its dark tongues flickering, and from below
905 Would catch a hissing sound, which then would change 906 To echoing along the mountain range. ' None |
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3. Homer, Iliad, 3.278-3.279, 9.454-9.457, 9.569, 9.571, 15.204, 19.113, 19.259-19.260, 19.418, 23.71-23.73, 23.75 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Erinyes • Erinyes, • Erinyes, Medea as Erinys • Erinyes, and Clytemnestra • Erinyes, oaths invoking • justice, and Erinyes/Semnai/in the Oresteia • matricide, and pursuit by Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 26, 33, 36; Bowie (2021), Essays on Ancient Greek Literature and Culture, 231; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746, 747; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 121; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 157; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 69; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 166; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 26, 204, 296; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 26; Wolfsdorf (2020), Early Greek Ethics, 556, 595, 596, 603
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3.278 καὶ ποταμοὶ καὶ γαῖα, καὶ οἳ ὑπένερθε καμόντας 3.279 ἀνθρώπους τίνυσθον ὅτις κʼ ἐπίορκον ὀμόσσῃ,
9.454 πολλὰ κατηρᾶτο, στυγερὰς δʼ ἐπεκέκλετʼ Ἐρινῦς, 9.455 μή ποτε γούνασιν οἷσιν ἐφέσσεσθαι φίλον υἱὸν 9.456 ἐξ ἐμέθεν γεγαῶτα· θεοὶ δʼ ἐτέλειον ἐπαρὰς 9.457 Ζεύς τε καταχθόνιος καὶ ἐπαινὴ Περσεφόνεια.
9.569 κικλήσκουσʼ Ἀΐδην καὶ ἐπαινὴν Περσεφόνειαν
9.571 παιδὶ δόμεν θάνατον· τῆς δʼ ἠεροφοῖτις Ἐρινὺς
15.204 οἶσθʼ ὡς πρεσβυτέροισιν Ἐρινύες αἰὲν ἕπονται.
19.113 ἀλλʼ ὄμοσεν μέγαν ὅρκον, ἔπειτα δὲ πολλὸν ἀάσθη.
19.259 Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες, αἵ θʼ ὑπὸ γαῖαν 19.260 ἀνθρώπους τίνυνται, ὅτις κʼ ἐπίορκον ὀμόσσῃ,
19.418 ὣς ἄρα φωνήσαντος Ἐρινύες ἔσχεθον αὐδήν.
23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν,
23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις'' None | sup>
3.278 Then in their midst Agamemnon lifted up his hands and prayed aloud:Father Zeus, that rulest from Ida, most glorious, most great, and thou Sun, that beholdest all things and hearest all things, and ye rivers and thou earth, and ye that in the world below take vengeance on men that are done with life, whosoever hath sworn a false oath;
9.454 whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.455 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind 9.457 that never should there sit upon his knees a dear child begotten of me; and the gods fulfilled his curse, even Zeus of the nether world and dread Persephone. Then I took counsel to slay him with the sharp sword, but some one of the immortals stayed mine anger, bringing to my mind ' "
9.569 By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone, " 9.571 the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders
15.204 Then wind-footed swift Iris answered him:Is it thus in good sooth, O Earth-Enfolder, thou dark-haired god, that I am to bear to Zeus this message, unyielding and harsh, or wilt thou anywise turn thee; for the hearts of the good may be turned? Thou knowest how the Erinyes ever follow to aid the elder-born.' "
19.113 whoso this day shall fall between a woman's feet, even one of those men who are of the blood of thy stock.’ So spake she; howbeit Zeus in no wise marked her craftiness, but sware a great oath, and therewithal was blinded sore. " 19.259 made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth ' "19.260 take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes " 19.418 But for us twain, we could run swift as the blast of the West Wind, which, men say, is of all winds the fleetest; nay, it is thine own self that art fated to be slain in fight by a god and a mortal. When he had thus spoken, the Erinyes checked his voice. Then, his heart mightily stirred, spake to him swift-footed Achilles:
23.71 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.
23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate '' None |
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4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Erinyes • Erinyes, • Erinyes, Medea as Erinys
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Bowie (2021), Essays on Ancient Greek Literature and Culture, 547; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 747; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 28; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 297
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5. Aeschylus, Agamemnon, 650, 749, 815-816, 889, 1019-1021, 1432-1433, 1580 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Cleopatra, as Erinys • Erinyes • Erinyes, and Clytemnestra • Erinyes, and curse • Erinyes, oaths invoking • Erinyes, the • contract, Erinyes as agents of curses • matricide, and pursuit by Erinyes
Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 143, 144; Fletcher (2012), Performing Oaths in Classical Greek Drama, 63; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 147; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 128, 130, 290; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 61, 62, 159, 210, 211; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 120, 204, 296, 324
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650 ξυνώμοσαν γάρ, ὄντες ἔχθιστοι τὸ πρίν,
749 νυμφόκλαυτος Ἐρινύς. Χορός
815 ἐς αἱματηρὸν τεῦχος οὐ διχορρόπως 816 ψήφους ἔθεντο· τῷ δʼ ἐναντίῳ κύτει
889 ἐν ὀψικοίτοις δʼ ὄμμασιν βλάβας ἔχω' 1020 πρόπαρ ἀνδρὸς μέλαν αἷμα τίς ἂν 1021 πάλιν ἀγκαλέσαιτʼ ἐπαείδων;
1432 μὰ τὴν τέλειον τῆς ἐμῆς παιδὸς Δίκην, 1433 Ἄτην Ἐρινύν θʼ, αἷσι τόνδʼ ἔσφαξʼ ἐγώ,
1580 ἰδὼν ὑφαντοῖς ἐν πέπλοις, Ἐρινύων ' None | sup>
650 For they swore league, being arch-foes before that,
749 Erinus for a bride, — to make brides mourn, her dower.
815 Into the bloody vase, not oscillating, 816 Put the vote-pebbles, while, o’ the rival vessel,
889 And in my late-to-bed eyes I have damage,
1019 Who may, by singing spells, call back? '1020 Zeus had not else stopped one who rightly knew 1021 The way to bring the dead again.
1432 By who fulfilled things for my daughter, Justice, 1433 Até, Erinus, — by whose help I slew him, —
1580 Seeing, as I have, i’ the spun robes of the Erinues, ' None |
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6. Aeschylus, Libation-Bearers, 273, 280-294, 310-313, 488, 625, 646-652, 924, 973, 988-989, 1024, 1027-1028, 1051-1052, 1054, 1056, 1061, 1073-1076 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, Erinyes in • Aeschylus, and the Erinyes • Erinyes • Erinyes, and Clytemnestra • Erinyes, in Aeschylus • Erinyes, in Euripides • Erinyes, outside of tragedy • Euripides, Erinyes in • Libation Bearers, The (Aeschylus), and the Erinyes • justice, and Erinyes/Semnai/in the Oresteia • matricide, and pursuit by Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 23; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 393; Meinel (2015), Pollution and Crisis in Greek Tragedy, 123, 124, 129, 138, 143; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 143, 144, 145, 164; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 130, 131, 132; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 123, 126, 171, 189
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273 εἰ μὴ μέτειμι τοῦ πατρὸς τοὺς αἰτίους·
280 σαρκῶν ἐπαμβατῆρας ἀγρίαις γνάθοις 281 λειχῆνας ἐξέσθοντας ἀρχαίαν φύσιν· 282 λευκὰς δὲ κόρσας τῇδʼ ἐπαντέλλειν νόσῳ· 283 ἄλλας τʼ ἐφώνει προσβολάς Ἐρινύων 284 ἐκ τῶν πατρῴων αἱμάτων τελουμένας· 285 τὸ γὰρ σκοτεινὸν τῶν ἐνερτέρων βέλος 286 ἐκ προστροπαίων ἐν γένει πεπτωκότων, 287 καὶ λύσσα καὶ μάταιος ἐκ νυκτῶν φόβος 288 ὁρῶντα λαμπρὸν ἐν σκότῳ νωμῶντʼ ὀφρὺν 289 κινεῖ, ταράσσει, καὶ διώκεσθαι πόλεως 290 χαλκηλάτῳ πλάστιγγι λυμανθὲν δέμας. 291 καὶ τοῖς τοιούτοις οὔτε κρατῆρος μέρος 292 εἶναι μετασχεῖν, οὐ φιλοσπόνδου λιβός, 293 βωμῶν τʼ ἀπείργειν οὐχ ὁρωμένην πατρὸς 294 μῆνιν· δέχεσθαι δʼ οὔτε συλλύειν τινά.
310 γλῶσσα τελείσθω· τοὐφειλόμενον 311 πράσσουσα Δίκη μέγʼ ἀυτεῖ· 312 ἀντὶ δὲ πληγῆς φονίας φονίαν 313 πληγὴν τινέτω. δράσαντι παθεῖν,
488 πάντων δὲ πρῶτον τόνδε πρεσβεύσω τάφον. Ὀρέστης
625 λευμʼ ἀπεύχετον δόμοις
646 Δίκας δʼ ἐρείδεται πυθμήν· 647 προχαλκεύει δʼ Αἶσα φασγανουργός· 648 τέκνον δʼ ἐπεισφέρει δόμοισιν' '650 αἱμάτων παλαιτέρων τίνειν μύσος 651 χρόνῳ κλυτὰ βυσσόφρων Ἐρινύς. Ὀρέστης
924 ὅρα, φύλαξαι μητρὸς ἐγκότους κύνας. Ὀρέστης
973 ἴδεσθε χώρας τὴν διπλῆν τυραννίδα
988 ὡς τόνδʼ ἐγὼ μετῆλθον ἐνδίκως μόρον 989 τὸν μητρός· Αἰγίσθου γὰρ οὐ λέγω μόρον·
1024 φρένες δύσαρκτοι· πρὸς δὲ καρδίᾳ φόβος1027 κτανεῖν τέ φημι μητέρʼ οὐκ ἄνευ δίκης, 1028 πατροκτόνον μίασμα καὶ θεῶν στύγος.
1051 τίνες σε δόξαι, φίλτατʼ ἀνθρώπων πατρί, 1052 στροβοῦσιν; ἴσχε, μὴ φόβου νικῶ πολύ. Ὀρέστης
1054 σαφῶς γὰρ αἵδε μητρὸς ἔγκοτοι κύνες. Χορός
1056 ἐκ τῶνδέ τοι ταραγμὸς ἐς φρένας πίτνει. Ὀρέστης
1061 ὑμεῖς μὲν οὐχ ὁρᾶτε τάσδʼ, ἐγὼ δʼ ὁρῶ·
1073 νῦν δʼ αὖ τρίτος ἦλθέ ποθεν σωτήρ, 1074 ἢ μόρον εἴπω; ' None | sup>
273 who urged me to brave this peril to the end and loudly proclaims calamities that chill the warmth of my heart, if I do not take vengeance on my father’s murderers. He said that,
280 leprous ulcers that mount with fierce fangs on the flesh and eat away its primal nature; and how a white down285 For the dark bolt of the infernal powers, who are stirred by kindred victims calling for vengeance, and madness, and groundless terrors out of the night, torment and harass a man, and he sees clearly, though he moves his eyebrows in the dark.290 he is even chased in exile from his country. And the god declared that to such as these it is not allowed to have a part either in the ceremonial cup or in the cordial libation; his father’s wrath, though unseen, bars him from the altar; no one receives him or lodges with him;
310 You mighty Fates, through the power of Zeus grant fulfilment in the way to which Justice now turns. 311 Justice cries out as she exacts the debt, Orestes
488 And I will likewise at my wedding offer libations to you out of the fullness of my inheritance from my father’s house, and before all else I will hold this tomb of yours in the highest honor. Orestes
625 an abomination to the house, and the plots devised by a wife’s cunning against her warrior lord, against her lord revered with reason by his foes. But I honor the hearths of homes not heated by passion’s fires,
646 The anvil of Justice is planted firm. Destiny fashions her arms and forges her sword quickly, and the famed and deeply brooding Fury is bringing the son into our house, 650 to requite at last the pollution of blood shed long ago. Enter, with attendants, Orestes and Pylades before the palace Orestes 652 Boy! Boy! Hear my knocking at the outer door! Who is inside? Boy! Boy! I say again, who is at home?
924 Take care: beware the hounds of wrath that avenge a mother. Orestes
973 Behold this pair, oppressors of the land, who murdered my father and ransacked my house! They were majestic then, when they sat on their thrones,
988 that he may see the impious work of my own mother, that he may be my witness in court that I justly pursued this death, my own mother’s. For I do not speak of Aegisthus’ death: he has suffered the penalty prescribed for adulterers.
1024 But since I would have you know, for I do not know how it will end: I think I am a charioteer driving my team far beyond the course. For my ungoverned wits are whirling me away overmastered, and at my heart fear wishes to sing and dance to a tune of wrath. '
1027 But while I am still in my senses, I proclaim to those who hold me dear and declare that not without justice did I slay my mother, the unclean murderess of my father, and a thing loathed by the gods. And for the spells that gave me the courage for this deed I count Loxias, the prophet of Pytho,
1051 What fantasies disturb you, dearest of sons to your father? Wait, do not be all overcome by fear. Orestes
1054 To me these are no imagined troubles. For there indeed are the hounds of wrath to avenge my mother. Chorus
1056 It is that the blood is still fresh on your hands; this is the cause of the disorder that assails your wits. Orestes
1061 You do not see them, but I see them. I am pursued. I can stay no longer. Rushes out Chorus
1073 when the warlord of the Achaeans perished, murdered in his bath. And now, once again, there has come from somewhere a third, a deliverer, or shall I say a doom? ' None |
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7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, Erinyes in • Erinyes • Erinyes, • Erinyes, and Clytemnestra • Erinyes, and curse • Erinyes, before the Oresteia • Erinyes, in Aeschylus • Erinyes, the • Erinys • Semnai Theai (Erinyes), procession and sacrifice • binding hymn, of the Erinyes • characters, tragic/mythical, Furies (Erinyes) • contract, Erinyes as agents of curses • curse (ara), of Erinyes • justice, and Erinyes/Semnai/in the Oresteia • matricide, and pursuit by Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 23, 30, 33, 34, 146; Bowie (2021), Essays on Ancient Greek Literature and Culture, 548; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 40, 42, 43; Fletcher (2012), Performing Oaths in Classical Greek Drama, 63, 65; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141, 142; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 747; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 99, 100; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 260; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 100, 101, 102; Meinel (2015), Pollution and Crisis in Greek Tragedy, 124, 129, 136; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 199, 200; Peels (2016), Hosios: A Semantic Study of Greek Piety, 134, 135; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 147, 148, 149, 150, 151, 152, 153, 154, 155, 157, 160, 161, 162, 163, 164, 165; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 176; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 11, 61, 73, 118, 123, 138, 149, 150, 151, 152, 153, 156, 158, 159, 166, 167, 168, 171, 177, 178, 179, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 194, 195, 202, 203, 204, 205, 206, 207, 208, 209, 210; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 6, 27, 204; Wolfsdorf (2020), Early Greek Ethics, 556, 603, 604
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8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes • characters, tragic/mythical, Furies (Erinyes)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Bernabe et al. (2013), Redefining Dionysos, 12; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 747; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 260; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27; Wolfsdorf (2020), Early Greek Ethics, 604
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9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes
Found in books: Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 179; Wolfsdorf (2020), Early Greek Ethics, 603
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10. Euripides, Bacchae, 517 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 23; Bernabe et al. (2013), Redefining Dionysos, 354
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517 μέτεισι Διόνυσός σʼ, ὃν οὐκ εἶναι λέγεις·'' None | sup>
517 I will go, for I need not suffer that which is not necessary. But Dionysus, who you claim does not exist, will pursue you for these insults. For in injuring us, you put him in bonds. Choru'' None |
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11. Euripides, Hercules Furens, 922 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 135; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 40, 42
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922 Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.'' None |
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12. Euripides, Medea, 439, 1389-1390 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes • Erinyes, Medea as Erinys • contract, Erinyes as agents of curses
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 124; Fletcher (2012), Performing Oaths in Classical Greek Drama, 183; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 26, 27
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439 βέβακε δ' ὅρκων χάρις, οὐδ' ἔτ' αἰδὼς" "
1389 ἀλλά ς' ̓Ερινὺς ὀλέσειε τέκνων"1390 φονία τε Δίκη.' "' None | sup>
439 Gone is the grace that oaths once had. Through all the breadth
1389 The curse of our sons’ avenging spirit and of Justice,'1390 that calls for blood, be on thee! Medea ' None |
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13. Euripides, Orestes, 237-238, 255-259, 264-265 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes • Erinyes, in Euripides • Euripides, Erinyes in • characters, tragic/mythical, Furies (Erinyes)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 313, 315; Meinel (2015), Pollution and Crisis in Greek Tragedy, 143; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27
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237 ἄκουε δὴ νῦν, ὦ κασίγνητον κάρα,'238 ἕως ἐῶσιν εὖ φρονεῖν ̓Ερινύες.' "
255 ὦ μῆτερ, ἱκετεύω σε, μὴ 'πίσειέ μοι" '256 τὰς αἱματωποὺς καὶ δρακοντώδεις κόρας. 257 αὗται γὰρ αὗται πλησίον θρῴσκουσί μου.' "258 μέν', ὦ ταλαίπωρ', ἀτρέμα σοῖς ἐν δεμνίοις:" "259 ὁρᾷς γὰρ οὐδὲν ὧν δοκεῖς σάφ' εἰδέναι." "
264 μέθες: μί' οὖσα τῶν ἐμῶν ̓Ερινύων" "265 μέσον μ' ὀχμάζεις, ὡς βάλῃς ἐς Τάρταρον." '' None | sup>
237 Hear me now, my brother, while the Furies permit you to use your senses. Oreste'238 Hear me now, my brother, while the Furies permit you to use your senses. Oreste
255 Mother, I implore you! Do not shake at me those maidens with their bloodshot eyes and snaky hair. Here they are, close by, to leap on me! Electra 258 Lie still, poor sufferer, on your couch; your eye sees nothing, you only imagine that you recognize them. Oreste
264 Let me go! you are one of my Furies, 265 and are gripping me by the waist to hurl me into Tartarus! Electra ' None |
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14. Euripides, Rhesus, 963 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes • characters, tragic/mythical, Furies (Erinyes)
Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33
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963 τοσόνδε Νύμφην τὴν ἔνερθ' αἰτήσομαι,"" None | sup>
963 of Death’s eternal bride, the heavenly-born'' None |
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15. Herodotus, Histories, 4.149 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 33; Gaifman (2012), Aniconism in Greek Antiquity, 153
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4.149 ὁ δὲ παῖς οὐ γὰρ ἔφη οἱ συμπλεύσεσθαι, τοιγαρῶν ἔφη αὐτὸν καταλείψειν ὄιν ἐν λύκοισι. ἐπὶ του ἔπεος τούτου οὔνομα τῷ νεηνίσκῳ τούτῳ Οἰόλυκος ἐγένετο, καί κως τὸ οὔνομα τοῦτο ἐπεκράτησε. Οἰολύκου δὲ γίνεται Αἰγεύς, ἐπʼ οὗ Αἰγεῖδαι καλέονται φυλὴ μεγάλη ἐν Σπάρτῃ. τοῖσι δὲ ἐν τῇ φυλῇ ταύτῃ ἀνδράσι οὐ γὰρ ὑπέμειναν τὰ τέκνα, ἱδρύσαντο ἐκ θεοπροπίου Ἐρινύων τῶν Λαΐου τε καὶ Οἰδιπόδεω ἱρόν· καὶ μετὰ τοῦτο ὑπέμειναν 1 τὠυτὸ τοῦτο καὶ ἐν Θήῃ τοῖσι ἀπὸ τῶν ἀνδρῶν τούτων γεγονόσι.'' None | sup>
4.149 But as Theras' son would not sail with him, his father said that he would leave him behind as a sheep among wolves; after which saying the boy got the nickname of Oeolycus, and it so happened that this became his customary name. He had a son, Aegeus, from whom the Aegidae, a great Spartan clan, take their name. ,The men of this clan, finding that none of their children lived, set up a temple of the avenging spirits of Laïus and Oedipus, by the instruction of an oracle, after which their children lived. It fared thus, too, with the children of the Aegidae at Thera. "" None |
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16. Sophocles, Ajax, 835-844, 1390 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ajax (Sophocles), Justice and the Erinyes in • Electra (Sophocles), Justice and the Erinyes in • Erinyes • Semnai Theai (Erinyes), procession and sacrifice • Women of Trachis, The (Sophocles), Justice and the Erinyes in
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 124; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 391, 746, 747; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27
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835 And I call for help to the eternal maidens who eternally attend to all sufferings among mortals, the dread, far-striding Erinyes, asking them to learn how my miserable life is destroyed by the Atreidae. 840 And may they seize those wicked men with most wicked destruction, just as they see me fall slain by my own hand, so slain by their own kin may they perish at the hand of their best-loved offspring . Come, you swift and punishing Erinyes, devour all the assembled army and spare nothing!
1390 and the unforgetting Fury and Justice the Fulfiller destroy them for their wickedness with wicked deaths, just as they sought to cast this man out with unmerited, outrageous mistreatment. But you, progeny of aged Laertes, I hesitate to permit you to touch the corpse in burial,'' None |
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17. Sophocles, Electra, 110-116, 276, 489-491 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ajax (Sophocles), Justice and the Erinyes in • Electra (Sophocles), Justice and the Erinyes in • Erinyes • Women of Trachis, The (Sophocles), Justice and the Erinyes in
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 391, 392, 394; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33
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110 O House of Hades and Persephone! O Hermes of the shades! O potent Curse, and you fearsome daughters of the gods, the Erinyes, who take note when a life is unjustly taken, when a marriage-bed is thievishly dishonored,'111 O House of Hades and Persephone! O Hermes of the shades! O potent Curse, and you fearsome daughters of the gods, the Erinyes, who take note when a life is unjustly taken, when a marriage-bed is thievishly dishonored, 115 come, help me, bring vengeance for the murder of my father and send me my brother. I no longer have the strength to hold up alone against
276 So hardened is she that she joins with this polluter, fearing no Erinys. No, as if laughing at her deeds, having found the day on which in the past she treacherously killed my father,
489 She, too, will come, she of many hands and many feet who lurks in her terrible ambush, 490 the bronze-shod Erinys. For an unwed, unbetrothed passion for a marriage polluted by murder seized the pair, though divine law forbade it to them. ' None |
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18. Sophocles, Oedipus At Colonus, 89-90, 469-492, 1298-1299, 1434, 1548 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes • Semnai Theai (Erinyes), procession and sacrifice
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 30, 33, 34; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746, 747; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27, 101; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33
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89 the first in this land at which I have bent my knee, show yourselves not ungracious to Phoebus or to myself; who, when he proclaimed that doom of many woes, spoke to me of this rest after long years: on reaching my goal in a land where I should find a seat of the Awful Goddesse 90 and a shelter for foreigners, there I should close my weary life, with profit, through my having fixed my abode there, for those who received me, but ruin for those who sent me forth, who drove me away. And he went on to warn me that signs of these things would come,
469 First, from an ever-flowing 470 pring bring sacred drink-offerings, borne in ritually pure hands. Oedipu 471 And when I have gotten this unmixed draught? Choru 472 There are bowls, the work of a skilled craftsman; crown their edges and the handles at either side. Oedipu 474 With olive branches, or woollen cloths, or in what way? Choru 475 Take the freshly-shorn wool of a ewe-lamb. Oedipu 476 Good; and then to what last rite shall I proceed? Choru 477 Pour the drink-offerings, with your face to the dawn. Oedipu 478 Shall I pour them with these vessels of which you speak? Choru 479 Yes, in three streams; but the last vessel— Oedipu 480 With what shall I fill this, before I set it down? Teach me this also. Choru 481 With water and honey; but add no wine. Oedipu 482 And when the ground under the dark shade has drunk these? Choru 483 Three times lay on it nine branches of olive with both your hands, and meanwhile make this prayer. Oedipu 485 I wish to hear this prayer; it is the most important part. Choru 486 We call them Eumenides, so that with well-wishing power they may receive the suppliant as his saviors. Let this be your prayer, or of whoever prays for you. Speak inaudibly, and do not lift up your voice; then depart, without looking behind. 490 If you should do this, I would be bold enough to come to your aid; but otherwise, stranger, I would fear for you. Oedipu
1298 Therefore Eteocles, though the younger, thrust me from the land, when he had neither defeated me by an argument of law, nor made a trial of might and deed. He brought over the city by persuasion. The cause of this, I claim, is most of all the curse on your house;'1299 Therefore Eteocles, though the younger, thrust me from the land, when he had neither defeated me by an argument of law, nor made a trial of might and deed. He brought over the city by persuasion. The cause of this, I claim, is most of all the curse on your house;
1434 Yes, and do not detain me. This path now will be my destiny, ill-fated and evil, because of my father here and his Furies. But as for you two,
1548 allow me unaided to find the sacred tomb where it is my fate to be buried in this land. This way, here—come this way! Hermes the Conductor and the goddess of the dead lead me in this direction. Light of day, no light to me, once you were mine, ' None |
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19. Sophocles, Women of Trachis, 807-809 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ajax (Sophocles), Justice and the Erinyes in • Electra (Sophocles), Justice and the Erinyes in • Erinyes • Women of Trachis, The (Sophocles), Justice and the Erinyes in
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 391; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27
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807 while he moaned in his convulsions. And you shall soon see him, either alive or freshly dead. Such, Mother, are the designs and deeds against my father of which you have been found guilty. May Punishing Justice and the Erinys punish you for them! Yes, if it be right, that is my prayer. '808 while he moaned in his convulsions. And you shall soon see him, either alive or freshly dead. Such, Mother, are the designs and deeds against my father of which you have been found guilty. May Punishing Justice and the Erinys punish you for them! Yes, if it be right, that is my prayer. ' None |
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20. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erinyes • Semnai Theai (Erinyes), procession and sacrifice
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 142; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 383; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 27
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21. Philo of Alexandria, That Every Good Person Is Free, 140 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Semnai Theai (Erinyes), procession and sacrifice • matricide, and pursuit by Erinyes
Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 142, 235; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 156
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140 And it is for this reason that the most sharp-sighted of all the Greek nations, namely, the Athenians (for what the pupil is to the eye, or reasoning to the soul, that also is Athens to Greece), when they send out a solemn procession to the venerable goddesses, never allow any slave whatever to take any part in it, but perform everything concerning it by the agency of free men and women who are accustomed to such duties, even then not taking any chance persons, but only such as have cultivated a blameless innocence of life; since the most excellent of the youths prepare the cakes for the feast, looking upon that office as conducing (which indeed it does) to their credit and honour. '' None |
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22. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Erinys
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 200; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 200
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23. Pausanias, Description of Greece, 1.28.6 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Erinyes • Erinys • Semnai Theai (Erinyes), procession and sacrifice • matricide, and pursuit by Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 34; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 141; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 747; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 102; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 156
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1.28.6 πλησίον δὲ ἱερὸν θεῶν ἐστιν ἃς καλοῦσιν Ἀθηναῖοι Σεμνάς, Ἡσίοδος δὲ Ἐρινῦς ἐν Θεογονίᾳ. πρῶτος δέ σφισιν Αἰσχύλος δράκοντας ἐποίησεν ὁμοῦ ταῖς ἐν τῇ κεφαλῇ θριξὶν εἶναι· τοῖς δὲ ἀγάλμασιν οὔτε τούτοις ἔπεστιν οὐδὲν φοβερὸν οὔτε ὅσα ἄλλα κεῖται θεῶν τῶν ὑπογαίων. κεῖται δὲ καὶ Πλούτων καὶ Ἑρμῆς καὶ Γῆς ἄγαλμα· ἐνταῦθα θύουσι μὲν ὅσοις ἐν Ἀρείῳ πάγῳ τὴν αἰτίαν ἐξεγένετο ἀπολύσασθαι, θύουσι δὲ καὶ ἄλλως ξένοι τε ὁμοίως καὶ ἀστοί.'' None | sup>
1.28.6 Hard by is a sanctuary of the goddesses which the Athenians call the August, but Hesiod in the Theogony l. 185. calls them Erinyes (Furies). It was Aeschylus who first represented them with snakes in their hair. But on the images neither of these nor of any of the under-world deities is there anything terrible. There are images of Pluto, Hermes, and Earth, by which sacrifice those who have received an acquittal on the Hill of Ares; sacrifices are also offered on other occasions by both citizens and aliens.'' None |
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24. Diogenes Laertius, Lives of The Philosophers, 8.32 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 25; Wolfsdorf (2020), Early Greek Ethics, 556
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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.'' None |
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25. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Erinyes, • Erinyes/Furies
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 60; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 180
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26. None, None, nan
Tagged with subjects: • Erinyes • Erinyes (Eumenides; Furies)
Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 285; Papakonstantinou (2021), Cursing for Justice: Magic, Disputes, and the Lawcourts in Classical Athens, 132
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27. None, None, nan
Tagged with subjects: • Erinyes • Heraclitus, on the Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 42, 85; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 746; Wolfsdorf (2020), Early Greek Ethics, 558
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28. None, None, nan
Tagged with subjects: • Aeschylus, Erinyes in • Erinyes • Erinyes, in Aeschylus
Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 381, 383; Meinel (2015), Pollution and Crisis in Greek Tragedy, 138
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29. None, None, nan
Tagged with subjects: • Erinyes
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 34; Bernabe et al. (2013), Redefining Dionysos, 34
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