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Tiresias: The Ancient Mediterranean Religions Source Database



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Aristophanes, Frogs, 1031
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21 results
1. Aristophanes, Birds, 982, 962 (5th cent. BCE - 4th cent. BCE)

962. ὡς ἔστι Βάκιδος χρησμὸς ἄντικρυς λέγων
2. Aristophanes, Knights, 123 (5th cent. BCE - 4th cent. BCE)

123. ὦ Βάκι. τί ἔστι; δὸς τὸ ποτήριον ταχύ.
3. Aristophanes, Peace, 1095, 1071 (5th cent. BCE - 4th cent. BCE)

1071. μηδὲ Βάκις θνητούς, μηδ' αὖ νύμφαι Βάκιν αὐτὸν—
4. Aristophanes, Frogs, 1027-1030, 1032-1035, 1039, 1044-1064, 1026 (5th cent. BCE - 4th cent. BCE)

1026. εἶτα διδάξας Πέρσας μετὰ τοῦτ' ἐπιθυμεῖν ἐξεδίδαξα
5. Euripides, Hippolytus, 949-957, 948 (5th cent. BCE - 5th cent. BCE)

6. Herodotus, Histories, 2.53, 5.90.2, 6.57.4, 7.6.3, 8.77.2, 8.96.2, 9.43.2 (5th cent. BCE - 5th cent. BCE)

2.53. But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say. 5.90.2. Furthermore, they were spurred on by the oracles which foretold that many deeds of enmity would be perpetrated against them by the Athenians. Previously they had had no knowledge of these oracles but now Cleomenes brought them to Sparta, and the Lacedaemonians learned their contents. It was from the Athenian acropolis that Cleomenes took the oracles, which had been in the possession of the Pisistratidae earlier. When they were exiled, they left them in the temple from where they were retrieved by Cleomenes. 6.57.4. They keep all oracles that are given, though the Pythians also know them. The kings alone judge cases concerning the rightful possessor of an unwedded heiress, if her father has not betrothed her, and cases concerning public roads. 7.6.3. They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. 8.77.2. quote type="oracle" l met="dact"Bronze will come together with bronze, and Ares /l lWill redden the sea with blood. To Hellas the day of freedom /l lFar-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.96.2. A west wind had caught many of the wrecks and carried them to the shore in Attica called Colias. Thus not only was all the rest of the oracle fulfilled which Bacis and Musaeus had spoken about this battle, but also what had been said many years before this in an oracle by Lysistratus, an Athenian soothsayer, concerning the wrecks carried to shore there. Its meaning had eluded all the Hellenes: quote type="oracle" l met="dact"The Colian women will cook with oars. /l lBut this was to happen after the king had marched away. /l /quote 9.43.2. quote type="oracle" l met="dact"By Thermodon's stream and the grass-grown banks of Asopus, /l lWill be a gathering of Greeks for fight and the ring of the barbarian's war-cry; /l lMany a Median archer, by death untimely overtaken will fall /l lThere in the battle when the day of his doom is upon him. /l /quote I know that these verses and others very similar to them from Musaeus referred to the Persians. As for the river Thermodon, it flows between Tanagra and Glisas.
7. Hippias of Elis, Fragments, 6 (5th cent. BCE - 4th cent. BCE)

8. Hippias of Elis, Fragments, 6 (5th cent. BCE - 4th cent. BCE)

9. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

41a. after leaving behind these who claim to be judges, shall find those who are really judges who are said to sit in judgment there, Minos and Rhadamanthus, and Aeacus and Triptolemus, and all the other demigods who were just men in their lives, would the change of habitation be undesirable? Or again, what would any of you give to meet with Orpheus and Musaeus and Hesiod and Homer? I am willing to die many times over, if these things are true; for I personally should find the life there wonderful
10. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

782c. Ath. The custom of men sacrificing one another is, in fact, one that survives even now among many peoples; whereas amongst others we hear of how the opposite custom existed, when they were forbidden so much as to eat an ox, and their offerings to the gods consisted, not of animals, but of cakes of meal and grain steeped in honey, and other such bloodless sacrifices, and from flesh they abstained as though it were unholy to eat it or to stain with blood the altars of the gods; instead of that, those of us men who then existed lived what is called an Orphic life, keeping wholly to iimate food and
11. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

69c. from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;
12. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

364b. and disregard those who are in any way weak or poor, even while admitting that they are better men than the others. But the strangest of all these speeches are the things they say about the gods and virtue, how so it is that the gods themselves assign to many good men misfortunes and an evil life but to their opposites a contrary lot; and begging priests and soothsayers go to rich men’s doors and make them believe that they by means of sacrifices and incantations have accumulated a treasure of power from the gods that can expiate and cure with pleasurable festival
13. Thucydides, The History of The Peloponnesian War, 8.1.1 (5th cent. BCE - 4th cent. BCE)

8.1.1. Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily .
14. Cicero, On The Nature of The Gods, 1.107 (2nd cent. BCE - 1st cent. BCE)

1.107. Suppose that there are such images constantly impinging on our minds: but that is only the presentation of a certain form — surely not also of a reason for supposing that this form is happy and eternal? "But what is the nature of these images of yours, and whence do they arise? This extravagance, it is true, is borrowed from Democritus; but he has been widely criticized, nor can you find a satisfactory explanation, and the whole affair is a lame and impotent business. For how can be more improbable than that images of Homer, Archilochus, Romulus, Numa, Pythagoras and Plato should impinge on me at all — much less that they should do so in the actual shape that those men really bore? How then do these images arise? and of whom are they the images? Aristotle tells us that the poet Orpheus never existed, and the Pythagoreans say that the Orphic poem which we possess was the work of a certain Cecrops; yet Orpheus, that is, according to you, the image of him, often comes into my mind.
15. Diodorus Siculus, Historical Library, 4.66.5 (1st cent. BCE - 1st cent. BCE)

4.66.5.  Consequently the Cadmeans left the city, as the seer had counselled them to do, and gathered for refuge by month in a place in Boeotia called Tilphossaeum. Thereupon the Epigoni took the city and sacked it, and capturing Daphnê, the daughter of Teiresias, they dedicated her, in accordance with a certain vow, to the service of the temple at Delphi as an offering to the god of the first-fruits of the booty.
16. Dionysius of Halycarnassus, Roman Antiquities, 2.19.1-2.19.2 (1st cent. BCE - 1st cent. BCE)

2.19.1.  Indeed, there is no tradition among the Romans either of Caelus being castrated by his own sons or of Saturn destroying his own offspring to secure himself from their attempts or of Jupiter dethroning Saturn and confining his own father in the dungeon of Tartarus, or, indeed, of wars, wounds, or bonds of the gods, or of their servitude among men. 2.19.2.  And no festival is observed among them as a day of mourning or by the wearing of black garments and the beating of breasts and the lamentations of women because of the disappearance of deities, such as the Greeks perform in commemorating the rape of Persephonê and the adventures of Dionysus and all the other things of like nature. And one will see among them, even though their manners are now corrupted, no ecstatic transports, no Corybantic frenzies, no begging under the colour of religion, no bacchanals or secret mysteries, no all-night vigils of men and women together in the temples, nor any other mummery of this kind; but alike in all their words and actions with respect to the gods a reverence is shown such as is seen among neither Greeks nor barbarians.
17. Plutarch, Oracles At Delphi No Longer Given In Verse, None (1st cent. CE - 2nd cent. CE)

18. Athenagoras, Apology Or Embassy For The Christians, 18 (2nd cent. CE - 2nd cent. CE)

18. But, since it is affirmed by some that, although these are only images, yet there exist gods in honour of whom they are made; and that the supplications and sacrifices presented to the images are to be referred to the gods, and are in fact made to the gods; and that there is not any other way of coming to them, for 'Tis hard for man To meet in presence visible a God; and whereas, in proof that such is the fact, they adduce the energies possessed by certain images, let us examine into the power attached to their names. And I would beseech you, greatest of emperors, before I enter on this discussion, to be indulgent to me while I bring forward true considerations; for it is not my design to show the fallacy of idols, but, by disproving the calumnies vented against us, to offer a reason for the course of life we follow. May you, by considering yourselves, be able to discover the heavenly kingdom also! For as all things are subservient to you, father and son, who have received the kingdom from above (for the king's soul is in the hand of God, Proverbs 21:1 says the prophetic Spirit), so to the one God and the Logos proceeding from Him, the Son, apprehended by us as inseparable from Him, all things are in like manner subjected. This then especially I beg you carefully to consider. The gods, as they affirm, were not from the beginning, but every one of them has come into existence just like ourselves. And in this opinion they all agree. Homer speaks of Old Oceanus, The sire of gods, and Tethys; and Orpheus (who, moreover, was the first to invent their names, and recounted their births, and narrated the exploits of each, and is believed by them to treat with greater truth than others of divine things, whom Homer himself follows in most matters, especially in reference to the gods)- he, too, has fixed their first origin to be from water:- Oceanus, the origin of all. For, according to him, water was the beginning of all things, and from water mud was formed, and from both was produced an animal, a dragon with the head of a lion growing to it, and between the two heads there was the face of a god, named Heracles and Kronos. This Heracles generated an egg of enormous size, which, on becoming full, was, by the powerful friction of its generator, burst into two, the part at the top receiving the form of heaven (οὐρανός), and the lower part that of earth (γῆ). The goddess Gê moreover, came forth with a body; and Ouranos, by his union with Gê, begot females, Clotho, Lachesis, and Atropos; and males, the hundred-handed Cottys, Gyges, Briareus, and the Cyclopes Brontes, and Steropes, and Argos, whom also he bound and hurled down to Tartarus, having learned that he was to be ejected from his government by his children; whereupon Gê, being enraged, brought forth the Titans. The godlike Gaia bore to Ouranos Sons who are by the name of Titans known, Because they vengeance took on Ouranos, Majestic, glitt'ring with his starry crown.
19. Clement of Alexandria, Exhortation To The Greeks, 2.13 (2nd cent. CE - 3rd cent. CE)

20. Pausanias, Description of Greece, 10.12.2 (2nd cent. CE - 2nd cent. CE)

10.12.2. Herophile was younger than she was, but nevertheless she too was clearly born before the Trojan war, as she foretold in her oracles that Helen would be brought up in Sparta to be the ruin of Asia and of Europe, and that for her sake the Greeks would capture Troy . The Delians remember also a hymn this woman composed to Apollo. In her poem she calls herself not only Herophile but also Artemis, and the wedded wife of Apollo, saying too sometimes that she is his sister, and sometimes that she is his daughter.
21. Orphic Hymns., Fragments, 627, 625



Subjects of this text:

subject book bibliographic info
aeschylus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
agōn Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
alexandria deJauregui, Orphism and Christianity in Late Antiquity (2010), 226
allegory deJauregui, Orphism and Christianity in Late Antiquity (2010), 226
amphilytos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 250
antiphanes Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
areopagos, books of oracles Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 250
aristophanes Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
aristotle de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
audience de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
bernabé, a. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
catharsis de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
digression Clay and Vergados, Teaching through Images: Imagery in Greco-Roman Didactic Poetry (2022) 18
dionysus deJauregui, Orphism and Christianity in Late Antiquity (2010), 145
egypt deJauregui, Orphism and Christianity in Late Antiquity (2010), 145, 226
eschatology deJauregui, Orphism and Christianity in Late Antiquity (2010), 64
euripides Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
exaggeration/hyperbolē Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
face Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
focalization de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
focalizer de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
hesiod Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
hipparchos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 250
homer Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
huffman, c.a. Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
intentionality/poetological intention/purpose Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
language, mousaios Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 250
masks Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
messenger-speech de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
metaphor Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
moses deJauregui, Orphism and Christianity in Late Antiquity (2010), 145, 226
musaeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 226
narrative/narration passim, micro-narrative in tragedy de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
narratology, affective/cognitive de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
onomakritos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 250
oratory/rhetoric Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
orpheus Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
pain/suffering de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
persephone / core deJauregui, Orphism and Christianity in Late Antiquity (2010), 64
plato Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
porphyry Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
pythagoras' Cornelli, In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category (2013) 145
pythagoras / (neo-)pythagoreanism deJauregui, Orphism and Christianity in Late Antiquity (2010), 64, 226
rites deJauregui, Orphism and Christianity in Late Antiquity (2010), 64, 145
rome deJauregui, Orphism and Christianity in Late Antiquity (2010), 64
stoa poikilē Kanellakis, Aristophanes and the Poetics of Surprise (2020) 190
trojan war de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
trojan women de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
troy de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
women, perspective of de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 327
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 64, 145, 226