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Tiresias: The Ancient Mediterranean Religions Source Database



1026
Apollodorus, Bibliotheca, 3.6.2


Ἀμφιάραος δὲ ὁ Ὀικλέους, 1 -- μάντις ὢν καὶ προειδὼς ὅτι δεῖ πάντας τοὺς στρατευσαμένους χωρὶς Ἀδράστου τελευτῆσαι, αὐτός τε ὤκνει στρατεύεσθαι καὶ τοὺς λοιποὺς ἀπέτρεπε. Πολυνείκης δὲ ἀφικόμενος πρὸς Ἶφιν τὸν Ἀλέκτορος ἠξίου μαθεῖν πῶς ἂν Ἀμφιάραος ἀναγκασθείη στρατεύεσθαι· ὁ δὲ εἶπεν εἰ λάβοι τὸν ὅρμον Ἐριφύλη. Ἀμφιάραος μὲν οὖν ἀπεῖπεν Ἐριφύλῃ παρὰ Πολυνείκους δῶρα λαμβάνειν, Πολυνείκης δὲ δοὺς αὐτῇ τὸν ὅρμον ἠξίου τὸν Ἀμφιάραον πεῖσαι στρατεύειν. ἦν γὰρ ἐπὶ ταύτῃ· 1 -- γενομένης γὰρ †αὐτῆς 2 --πρὸς Ἄδραστον, διαλυσάμενος ὤμοσε, περὶ ὧν ἂν 3 -- Ἀδράστῳ 4 -- διαφέρηται, διακρίνειν Ἐριφύλῃ 5 -- συγχωρῆσαι. ὅτε οὖν ἐπὶ Θήβας ἔδει στρατεύειν, Ἀδράστου μὲν παρακαλοῦντος Ἀμφιαράου δὲ ἀποτρέποντος, Ἐριφύλη τὸν ὅρμον λαβοῦσα ἔπεισεν αὐτὸν σὺν Ἀδράστῳ 6 -- στρατεύειν. Ἀμφιάραος δὲ ἀνάγκην ἔχων στρατεύεσθαι τοῖς παισὶν ἐντολὰς ἔδωκε τελειωθεῖσι τήν τε μητέρα κτείνειν καὶ ἐπὶ Θήβας στρατεύειν.But Amphiaraus, son of Oicles, being a seer and foreseeing that all who joined in the expedition except Adrastus were destined to perish, shrank from it himself and discouraged the rest. However, Polynices went to Iphis, son of Alector, and begged to know how Amphiaraus could be compelled to go to the war. He answered that it could be done if Eriphyle got the necklace. Now Amphiaraus had forbidden Eriphyle to accept gifts from Polynices; but Polynices gave her the necklace and begged her to persuade Amphiaraus to go to the war; for the decision lay with her, because once, when a difference arose between him and Adrastus, he had made it up with him and sworn to let Eriphyle decide any future dispute he might have with Adrastus. Accordingly, when war was to be made on Thebes, and the measure was advocated by Adrastus and opposed by Amphiaraus, Eriphyle accepted the necklace and persuaded him to march with Adrastus. Thus forced to go to the war, Amphiaraus laid his commands on his sons, that, when they were grown up, they should slay their mother and march against Thebes .


Ἀμφιάραος δὲ ὁ Ὀικλέους, 1 -- μάντις ὢν καὶ προειδὼς ὅτι δεῖ πάντας τοὺς στρατευσαμένους χωρὶς Ἀδράστου τελευτῆσαι, αὐτός τε ὤκνει στρατεύεσθαι καὶ τοὺς λοιποὺς ἀπέτρεπε. Πολυνείκης δὲ ἀφικόμενος πρὸς Ἶφιν τὸν Ἀλέκτορος ἠξίου μαθεῖν πῶς ἂν Ἀμφιάραος ἀναγκασθείη στρατεύεσθαι· ὁ δὲ εἶπεν εἰ λάβοι τὸν ὅρμον Ἐριφύλη. Ἀμφιάραος μὲν οὖν ἀπεῖπεν Ἐριφύλῃ παρὰ Πολυνείκους δῶρα λαμβάνειν, Πολυνείκης δὲ δοὺς αὐτῇ τὸν ὅρμον ἠξίου τὸν Ἀμφιάραον πεῖσαι στρατεύειν. ἦν γὰρ ἐπὶ ταύτῃ· 1 -- γενομένης γὰρ †αὐτῆς 2 --πρὸς Ἄδραστον, διαλυσάμενος ὤμοσε, περὶ ὧν ἂν 3 -- Ἀδράστῳ 4 -- διαφέρηται, διακρίνειν Ἐριφύλῃ 5 -- συγχωρῆσαι. ὅτε οὖν ἐπὶ Θήβας ἔδει στρατεύειν, Ἀδράστου μὲν παρακαλοῦντος Ἀμφιαράου δὲ ἀποτρέποντος, Ἐριφύλη τὸν ὅρμον λαβοῦσα ἔπεισεν αὐτὸν σὺν Ἀδράστῳ 6 -- στρατεύειν. Ἀμφιάραος δὲ ἀνάγκην ἔχων στρατεύεσθαι τοῖς παισὶν ἐντολὰς ἔδωκε τελειωθεῖσι τήν τε μητέρα κτείνειν καὶ ἐπὶ Θήβας στρατεύειν.But Amphiaraus, son of Oicles, being a seer and foreseeing that all who joined in the expedition except Adrastus were destined to perish, shrank from it himself and discouraged the rest. However, Polynices went to Iphis, son of Alector, and begged to know how Amphiaraus could be compelled to go to the war. He answered that it could be done if Eriphyle got the necklace. Now Amphiaraus had forbidden Eriphyle to accept gifts from Polynices; but Polynices gave her the necklace and begged her to persuade Amphiaraus to go to the war; for the decision lay with her, because once, when a difference arose between him and Adrastus, he had made it up with him and sworn to let Eriphyle decide any future dispute he might have with Adrastus. Accordingly, when war was to be made on Thebes, and the measure was advocated by Adrastus and opposed by Amphiaraus, Eriphyle accepted the necklace and persuaded him to march with Adrastus. Thus forced to go to the war, Amphiaraus laid his commands on his sons, that, when they were grown up, they should slay their mother and march against Thebes.


Intertexts (texts cited often on the same page as the searched text):

7 results
1. Homer, Odyssey, 15.223-15.257 (8th cent. BCE - 7th cent. BCE)

2. Aeschylus, Eumenides, 18 (6th cent. BCE - 5th cent. BCE)

18. ἵζει τέταρτον τοῖσδε μάντιν ἐν θρόνοις·
3. Pindar, Olympian Odes, 6 (6th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 9.33.1 (5th cent. BCE - 5th cent. BCE)

9.33.1. On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city.
5. Cicero, On Divination, 1.91 (2nd cent. BCE - 1st cent. BCE)

1.91. nec quisquam rex Persarum potest esse, qui non ante magorum disciplinam scientiamque perceperit. Licet autem videre et genera quaedam et nationes huic scientiae deditas. Telmessus in Caria est, qua in urbe excellit haruspicum disciplina; itemque Elis in Peloponneso familias duas certas habet, Iamidarum unam, alteram Clutidarum, haruspicinae nobilitate praestantes. In Syria Chaldaei cognitione astrorum sollertiaque ingeniorum antecellunt. 1.91. Indeed, no one can become king of the Persians until he has learned the theory and the practice of the magi. Moreover, you may see whole families and tribes devoted to this art. For example, Telmessus in Caria is a city noted for its cultivation of the soothsayers art, and there is also Elis in Peloponnesus, which has permanently set aside two families as soothsayers, the Iamidae and the Clutidae, who are distinguished for superior skill in their art. In Syria the Chaldeans are pre-eminent for their knowledge of astronomy and for their quickness of mind.
6. Apollodorus, Bibliotheca, 3.7.2, 3.7.5, 3.7.7 (1st cent. CE - 2nd cent. CE)

3.7.2. μετὰ δὲ ἔτη δέκα οἱ τῶν ἀπολομένων παῖδες, κληθέντες ἐπίγονοι, στρατεύειν ἐπὶ Θήβας προῃροῦντο, τὸν τῶν πατέρων θάνατον τιμωρήσασθαι βουλόμενοι. καὶ μαντευομένοις αὐτοῖς ὁ θεὸς ἐθέσπισε νίκην Ἀλκμαίωνος ἡγουμένου. ὁ μὲν οὖν Ἀλκμαίων ἡγεῖσθαι τῆς στρατείας οὐ βουλόμενος πρὶν τίσασθαι τὴν μητέρα, ὅμως στρατεύεται· λαβοῦσα γὰρ Ἐριφύλη παρὰ Θερσάνδρου τοῦ Πολυνείκους τὸν πέπλον συνέπεισε καὶ τοὺς παῖδας στρατεύεσθαι. οἱ δὲ ἡγεμόνα Ἀλκμαίωνα ἑλόμενοι Θήβας ἐπολέμουν. ἦσαν δὲ οἱ στρατευόμενοι οἵδε· Ἀλκμαίων καὶ Ἀμφίλοχος Ἀμφιαράου, Αἰγιαλεὺς Ἀδράστου, Διομήδης Τυδέως, Πρόμαχος Παρθενοπαίου, Σθένελος Καπανέως, Θέρσανδρος Πολυνείκους, Εὐρύαλος 1 -- Μηκιστέως. 3.7.7. δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέθεντο κατὰ πρόσταξιν Ἀχελῴου. πορευθέντες δὲ εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ κτίζουσιν Ἀκαρνανίαν. Εὐριπίδης δέ φησιν Ἀλκμαίωνα κατὰ τὸν τῆς μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο γεννῆσαι, Ἀμφίλοχον καὶ θυγατέρα Τισιφόνην, κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι τρέφειν Κορινθίων βασιλεῖ Κρέοντι, καὶ τὴν μὲν Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέοντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ Ἀλκμαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ τὸν υἱὸν κομίσασθαι. καὶ Ἀμφίλοχος κατὰ χρησμοὺς Ἀπόλλωνος Ἀμφιλοχικὸν Ἄργος ᾤκισεν. 1 --
7. Arrian, Anabasis of Alexander, 2.3.3 (1st cent. CE

2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν.


Subjects of this text:

subject book bibliographic info
aigialeus Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154
alkmaion, amphiaraos and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
alkmaion, amphilochos and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154, 156, 157
alkmaion, as leader of epigonoi Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154
alkmaion, delphi and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154, 156, 157
alkmaion, mainstream/ domit mythic tradition of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153
alkmaion, matricide of eriphyle and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156
amphiaraos, alkmaion and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
amphiaraos, delphi, rivalry with over alkmaion Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 157
amphiaraos, matricide of eriphyle and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
amphiaraos, myth of alkmaions rejection of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
amphiaraus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
amphilochos, alkmaion and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154, 156, 157
amphilochos, amphiaraos and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 156, 157
amphilochos, apollo and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 157
amphilochos, matricide of eriphyle Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154, 156, 157
chrêsmologos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
delphic apollo/delphic oracle, alkmaion and Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154, 156, 157
delphic apollo/delphic oracle, amphiaraos, rivalry with over alkmaion Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 157
dillery, john Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
divination, and authority Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
divination, and patronage Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
epigonoi Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
eriphyle Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
harmonia, necklace and robe of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 154
homeric scholia Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 59
mania, and social class/status Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
mania, family genealogies of' Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
mania Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
mantic-oracular rivalry Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 157
matricide Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 153, 154, 156, 157
melampus, anscestors of Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
pindar Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174
sources of the bibliotheca Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 59
wilamowitz, u. v. Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 174