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Tiresias: The Ancient Mediterranean Religions Source Database



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Aristophanes, Knights, 989-996
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32 results
1. Hebrew Bible, Exodus, 15.3 (9th cent. BCE - 3rd cent. BCE)

15.3. יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃ 15.3. The LORD is a man of war, The LORD is His name."
2. Hebrew Bible, Psalms, 99.5, 105.1, 117.1-117.2, 150.3-150.5 (9th cent. BCE - 3rd cent. BCE)

99.5. רוֹמְמוּ יְהוָה אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לַהֲדֹם רַגְלָיו קָדוֹשׁ הוּא׃ 105.1. וַיַּעֲמִידֶהָ לְיַעֲקֹב לְחֹק לְיִשְׂרָאֵל בְּרִית עוֹלָם׃ 105.1. הוֹדוּ לַיהוָה קִרְאוּ בִּשְׁמוֹ הוֹדִיעוּ בָעַמִּים עֲלִילוֹתָיו׃ 117.1. הַלְלוּ אֶת־יְהוָה כָּל־גּוֹיִם שַׁבְּחוּהוּ כָּל־הָאֻמִּים׃ 117.2. כִּי גָבַר עָלֵינוּ חַסְדּוֹ וֶאֱמֶת־יְהוָה לְעוֹלָם הַלְלוּ־יָהּ׃ 150.3. הַלְלוּהוּ בְּתֵקַע שׁוֹפָר הַלְלוּהוּ בְּנֵבֶל וְכִנּוֹר׃ 150.4. הַלְלוּהוּ בְתֹף וּמָחוֹל הַלְלוּהוּ בְּמִנִּים וְעוּגָב׃ 150.5. הַלְלוּהוּ בְצִלְצְלֵי־שָׁמַע הַלְלוּהוּ בְּצִלְצְלֵי תְרוּעָה׃ 99.5. Exalt ye the LORD our God, And prostrate yourselves at His footstool; Holy is He." 105.1. O give thanks unto the LORD, call upon His name; Make known His doings among the peoples." 117.1. O praise the LORD, all ye nations; Laud Him, all ye peoples." 117.2. For His mercy is great toward us; And the truth of the LORD endureth for ever. Hallelujah." 150.3. Praise Him with the blast of the horn; Praise Him with the psaltery and harp." 150.4. Praise Him with the timbrel and dance; Praise Him with stringed instruments and the pipe." 150.5. Praise Him with the loud-sounding cymbals; Praise Him with the clanging cymbals."
3. Archilochus, Fragments, 109 (8th cent. BCE - 7th cent. BCE)

4. Archilochus, Fragments, 109 (8th cent. BCE - 7th cent. BCE)

5. Hebrew Bible, 1 Samuel, 18.6 (8th cent. BCE - 5th cent. BCE)

18.6. וַיְהִי בְּבוֹאָם בְּשׁוּב דָּוִד מֵהַכּוֹת אֶת־הַפְּלִשְׁתִּי וַתֵּצֶאנָה הַנָּשִׁים מִכָּל־עָרֵי יִשְׂרָאֵל לשור [לָשִׁיר] וְהַמְּחֹלוֹת לִקְרַאת שָׁאוּל הַמֶּלֶךְ בְּתֻפִּים בְּשִׂמְחָה וּבְשָׁלִשִׁים׃ 18.6. And it came to pass on their return, when David returned from slaying the Pelishtian, that the women came out of all the cities of Yisra᾽el, singing and dancing, to meet king Sha᾽ul, with timbrels, and a joyful song, and with lutes."
6. Hebrew Bible, 2 Samuel, 6.5 (8th cent. BCE - 5th cent. BCE)

6.5. וְדָוִד וְכָל־בֵּית יִשְׂרָאֵל מְשַׂחֲקִים לִפְנֵי יְהוָה בְּכֹל עֲצֵי בְרוֹשִׁים וּבְכִנֹּרוֹת וּבִנְבָלִים וּבְתֻפִּים וּבִמְנַעַנְעִים וּבְצֶלְצֶלִים׃ 6.5. And David and all the house of Yisra᾽el played before the Lord on all manner of instruments made of cypress wood, on lyres, and on lutes, and on timbrels, and on rattles, and on cymbals."
7. Homer, Iliad, 2.4-2.94, 24.527-24.528 (8th cent. BCE - 7th cent. BCE)

2.4. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.5. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.5. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.6. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.7. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.8. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.9. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.10. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.11. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.12. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.13. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.14. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.15. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.21. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.22. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.23. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.24. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.25. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.26. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.27. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.28. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.29. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.31. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.32. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.33. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.36. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.37. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.38. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.39. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.40. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.41. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.42. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.43. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.44. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.45. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.46. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.47. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.48. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.49. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.50. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.51. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.52. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.53. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.72. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.73. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.74. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.75. /but do you from this side and from that bespeak them, and strive to hold them back. 2.76. /but do you from this side and from that bespeak them, and strive to hold them back. 2.77. /but do you from this side and from that bespeak them, and strive to hold them back. 2.78. /but do you from this side and from that bespeak them, and strive to hold them back. 2.79. /but do you from this side and from that bespeak them, and strive to hold them back. So saying, he sate him down, and among them uprose Nestor, that was king of sandy Pylos. He with good intent addressed their gathering and spake among them:My friends, leaders and rulers of the Argives 2.80. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.81. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.82. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.83. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.84. /were it any other of the Achaeans that told us this dream we might deem it a false thing, and turn away therefrom the more; but now hath he seen it who declares himself to be far the mightiest of the Achaeans. Nay, come then, if in any wise we may arm the sons of the Achaeans. He spake, and led the way forth from the council 2.85. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.86. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.87. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.88. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.89. /and the other sceptred kings rose up thereat and obeyed the shepherd of the host; and the people the while were hastening on. Even as the tribes of thronging bees go forth from some hollow rock, ever coming on afresh, and in clusters over the flowers of spring fly in throngs, some here, some there; 2.90. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.91. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.92. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.93. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 2.94. /even so from the ships and huts before the low sea-beach marched forth in companies their many tribes to the place of gathering. And in their midst blazed forth Rumour, messenger of Zeus, urging them to go; and they were gathered. 24.527. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot 24.528. /For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot
8. Homer, Odyssey, 8.335, 19.509-19.553, 19.559-19.569, 19.572-19.581 (8th cent. BCE - 7th cent. BCE)

9. Aeschylus, Agamemnon, 1113, 274-275, 1112 (6th cent. BCE - 5th cent. BCE)

1112. οὔπω ξυνῆκα· νῦν γὰρ ἐξ αἰνιγμάτων 1112. Nor yet I’ve gone with thee! for — after riddles —
10. Aeschylus, Prometheus Bound, 646-673, 645 (6th cent. BCE - 5th cent. BCE)

645. αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι 645. For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: q type=
11. Aristophanes, Acharnians, 371-378, 634-635, 370 (5th cent. BCE - 4th cent. BCE)

370. καίτοι δέδοικα πολλά: τούς τε γὰρ τρόπους
12. Aristophanes, Birds, 958-991, 955 (5th cent. BCE - 4th cent. BCE)

955. τὰ κρυερὰ τονδὶ τὸν χιτωνίσκον λαβών.
13. Aristophanes, Women of The Assembly, 883, 918-920, 882 (5th cent. BCE - 4th cent. BCE)

882. παίζουσα. πῶς ἂν περιλάβοιμ' αὐτῶν τινὰ
14. Aristophanes, Knights, 1001-1099, 110, 1100-1109, 111, 1110, 112-134, 1340-1344, 135-150, 157-159, 167-222, 311, 766-768, 781, 788, 792-794, 797-800, 802-819, 832-840, 844-859, 862, 877-880, 891, 927-940, 944, 956-958, 960-988, 990-1000 (5th cent. BCE - 4th cent. BCE)

1000. καὶ νὴ Δί' ἔτι γέ μοὔστι κιβωτὸς πλέα.
15. Aristophanes, Clouds, 576-580, 961-986, 575 (5th cent. BCE - 4th cent. BCE)

575. ὦ σοφώτατοι θεαταὶ δεῦρο τὸν νοῦν προσέχετε.
16. Aristophanes, Peace, 1071-1110, 169-172, 363-364, 43-48, 1070 (5th cent. BCE - 4th cent. BCE)

1070. εἰ γὰρ μὴ νύμφαι γε θεαὶ Βάκιν ἐξαπάτασκον
17. Aristophanes, The Women Celebrating The Thesmophoria, 160-170, 159 (5th cent. BCE - 4th cent. BCE)

159. ἄλλως τ' ἄμουσόν ἐστι ποιητὴν ἰδεῖν
18. Aristophanes, Wasps, 1220-1249, 31-36, 38, 44, 596-602, 894-994, 1219 (5th cent. BCE - 4th cent. BCE)

1219. αὑλητρὶς ἐνεφύσησεν: οἱ δὲ συμπόται
19. Hebrew Bible, 1 Chronicles, 13.8 (5th cent. BCE - 3rd cent. BCE)

13.8. וְדָוִיד וְכָל־יִשְׂרָאֵל מְשַׂחֲקִים לִפְנֵי הָאֱלֹהִים בְּכָל־עֹז וּבְשִׁירִים וּבְכִנֹּרוֹת וּבִנְבָלִים וּבְתֻפִּים וּבִמְצִלְתַּיִם וּבַחֲצֹצְרוֹת׃ 13.8. And David and all Israel played before God with all their might; even with songs, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets."
20. Herodotus, Histories, 1.53, 2.139, 5.56.2, 7.6.3, 7.141-7.143, 8.77, 8.96, 9.43 (5th cent. BCE - 5th cent. BCE)

1.53. The Lydians who were to bring these gifts to the temples were instructed by Croesus to inquire of the oracles whether he was to send an army against the Persians and whether he was to add an army of allies. ,When the Lydians came to the places where they were sent, they presented the offerings, and inquired of the oracles, in these words: “Croesus, king of Lydia and other nations, believing that here are the only true places of divination among men, endows you with such gifts as your wisdom deserves. And now he asks you whether he is to send an army against the Persians, and whether he is to add an army of allies.” ,Such was their inquiry; and the judgment given to Croesus by each of the two oracles was the same: namely, that if he should send an army against the Persians he would destroy a great empire. And they advised him to discover the mightiest of the Greeks and make them his friends. 2.139. Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. ,Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: ,for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. 5.56.2. As soon as it was day, he imparted this to the interpreters of dreams, and presently putting the vision from his mind, he led the procession in which he met his death. 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. 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact"Vainly does Pallas strive to appease great Zeus of Olympus; /l lWords of entreaty are vain, and so too cunning counsels of wisdom. /l lNevertheless I will speak to you again of strength adamantine. /l lAll will be taken and lost that the sacred border of Cecrops /l lHolds in keeping today, and the dales divine of Cithaeron; /l lYet a wood-built wall will by Zeus all-seeing be granted /l lTo the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact"Await not the host of horse and foot coming from Asia, /l lNor be still, but turn your back and withdraw from the foe. /l lTruly a day will come when you will meet him face to face. /l lDivine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote 7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: quote type="oracle" l met="dact"Divine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote ,These verses confounded the opinion of those who said that their ships were the wooden wall, for the readers of oracles took the verses to mean that they should offer battle by sea near Salamis and be there overthrown. 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country. 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact"When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l lAfter sacking shiny Athens in mad hope, /l lDivine Justice will extinguish mighty Greed the son of Insolence /l lLusting terribly, thinking to devour all. /l /quote , 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. When the battle was broken off, the Hellenes towed to Salamis as many of the wrecks as were still there and kept ready for another battle, supposing that the king could still make use of his surviving ships. ,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. Now for this prophecy, which Mardonius said was spoken of the Persians, I know it to have been made concerning not them but the Illyrians and the army of the Enchelees. There is, however, a prophecy made by Bacis concerning this battle: , 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.
21. Plato, Crito, None (5th cent. BCE - 4th cent. BCE)

50d. I find no fault, I should say. Or with those that have to do with the nurture of the child after he is born and with his education which you, like others, received? Did those of us who are assigned to these matters not give good directions when we told your father to educate you in music and gymnastics?
22. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

463a. whether this is the rhetoric which Gorgias practices, for from our argument just now we got no very clear view as to how he conceives it; but what I call rhetoric is a part of a certain business which has nothing fine about it. Gorg. What is that, Socrates? Tell us, without scruple on my account. Soc. It seems to me then, Gorgias, to be a pursuit that is not a matter of art, but showing a shrewd, gallant spirit which has a natural bent for clever dealing with mankind, and I sum up its substance in the name flattery.
23. Thucydides, The History of The Peloponnesian War, 2.65.8-2.65.10 (5th cent. BCE - 4th cent. BCE)

2.65.8. The causes of this are not far to seek. Pericles indeed, by his rank, ability, and known integrity, was enabled to exercise an independent control over the multitude—in short, to lead them instead of being led by them; for as he never sought power by improper means, he was never compelled to flatter them, but, on the contrary, enjoyed so high an estimation that he could afford to anger them by contradiction. 2.65.9. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 2.65.10. With his successors it was different. More on a level with one another, and each grasping at supremacy, they ended by committing even the conduct of state affairs to the whims of the multitude.
24. Septuagint, Judith, 9.7-9.8, 16.7, 16.11, 16.13 (2nd cent. BCE - 0th cent. CE)

9.7. Behold now, the Assyrians are increased in their might; they are exalted, with their horses and riders; they glory in the strength of their foot soldiers; they trust in shield and spear, in bow and sling, and know not that thou art the Lord who crushest wars; the Lord is thy name. 9.8. Break their strength by thy might, and bring down their power in thy anger; for they intend to defile thy sanctuary, and to pollute the tabernacle where thy glorious name rests, and to cast down the horn of thy altar with the sword. 16.7. For their mighty one did not fall by the hands of the young men, nor did the sons of the Titans smite him, nor did tall giants set upon him; but Judith the daughter of Merari undid him with the beauty of her countece. 16.11. Then my oppressed people shouted for joy; my weak people shouted and the enemy trembled; they lifted up their voices, and the enemy were turned back. 16.13. I will sing to my God a new song: O Lord, thou are great and glorious, wonderful in strength, invincible.
25. Ovid, Fasti, 4.649-4.672 (1st cent. BCE - 1st cent. CE)

4.649. There was an ancient wood, long untouched by the axe 4.650. Still sacred to Pan, the god of Maenalus: 4.651. He gave answers, to calm minds, in night silence. 4.652. Here Numa sacrificed twin ewes. 4.653. The first fell to Faunus, the second to gentle Sleep: 4.654. Both the fleeces were spread on the hard soil. 4.655. Twice the king’s unshorn head was sprinkled with spring water 4.656. Twice he pressed the beech leaves to his forehead. 4.657. He abstained from sex: no meat might be served 4.658. At table, nor could he wear a ring on any finger. 4.659. Dressed in rough clothes he lay down on fresh fleeces 4.660. Having worshipped the god with appropriate words. 4.661. Meanwhile Night arrived, her calm brow wreathed 4.662. With poppies: bringing with her shadowy dreams. 4.663. Faunus appeared, and pressing the fleece with a hard hoof 4.664. From the right side of the bed, he uttered these words: 4.665. ‘King, you must appease Earth, with the death of two cows: 4.666. Let one heifer give two lives, in sacrifice.’ 4.667. Fear banished sleep: Numa pondered the vision 4.668. And considered the ambiguous and dark command. 4.669. His wife, Egeria, most dear to the grove, eased his doubt 4.670. Saying: ‘What’s needed are the innards of a pregt cow,’ 4.671. The innards of a pregt cow were offered: the year proved 4.672. More fruitful, and earth and cattle bore their increase.
26. Vergil, Aeneis, 6.98-6.100, 7.85-7.101 (1st cent. BCE - 1st cent. BCE)

6.98. I there will keep, to be my people's law; 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 7.85. on the proud, pointing crest, where the swift swarm 7.86. with interlacement of close-clinging feet 7.87. wung from the leafy bough. “Behold, there comes,” 7.88. the prophet cried, “a husband from afar! 7.89. To the same region by the self-same path 7.90. behold an arm'd host taking lordly sway 7.91. upon our city's crown!” Soon after this 7.92. when, coming to the shrine with torches pure 7.93. Lavinia kindled at her father's side 7.94. the sacrifice, swift seemed the flame to burn 7.95. along her flowing hair—O sight of woe! 7.96. Over her broidered snood it sparkling flew 7.97. lighting her queenly tresses and her crown 7.98. of jewels rare: then, wrapt in flaming cloud 7.99. from hall to hall the fire-god's gift she flung. 7.100. This omen dread and wonder terrible 7.101. was rumored far: for prophet-voices told
27. Plutarch, On The Obsolescence of Oracles, 45 (1st cent. CE - 2nd cent. CE)

45. I do not know, said Demetrius, the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his scepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable naturestudies, forsooth, have an arrogant contempt, as they themselves aver, Frag. 395 Usener; Diogenes Laertius, x. 135. for all such things as oracles, he sent in a freedman, like a spy into the enemy’s territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone’s knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word Black and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he showed written there the question: Shall I sacrifice to you a white bull or a black? The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus. 45. I do not know," said Demetrius, "the state of affairs there at present; for as you all know, I have been out of the country for a long time now. But, when I was there, both the oracle of Mopsus and that of Amphilochus were still flourishing. I have a most amazing thing to tell as the result of my visit to the oracle of Mopsus. The ruler of Cilicia was himself still of two minds towards religious matters. This, I think, was because his skepticism lacked conviction, for in all else he was an arrogant and contemptible man. Since he kept about him certain Epicureans, who, because of their admirable nature-studies, forsooth, have an arrogant contempt, as they themselves aver, for all such things as oracles, he sent in a freedman, like a spy into the enemy's territory, arranging that he should have a sealed tablet, on the inside of which was written the inquiry without anyone's knowing what it was. The man accordingly, as is the custom, passed the night in the sacred precinct and went to sleep, and in the morning reported a dream in this fashion: it seemed to him that a handsome man stood beside him who uttered just one word 'Black' and nothing more, and was gone immediately. The thing seemed passing strange to us, and raised much inquiry, but the ruler was astounded and fell down and worshipped; then opening the tablet he shoed written there the question: 'Shall I sacrifice to you a white bull or a black?' The result was that the Epicureans were put to confusion, and the ruler himself not only duly performed the sacrifice, but ever after revered Mopsus.
28. Plutarch, Themistocles, 1.1 (1st cent. CE - 2nd cent. CE)

29. Aelius Aristides, Orations, 50.5 (2nd cent. CE - 2nd cent. CE)

30. Lucian, Alexander The False Prophet, 22, 10 (2nd cent. CE - 2nd cent. CE)

10. This difference of opinion did not last long, and Alexander prevailed. Discovering, however, that a use might, after all, be made of Chalcedon, they went there first, and in the temple of Apollo, the oldest in the place, they buried some brazen tablets, on which was the statement that very shortly Asclepius, with his father Apollo[1], would pay a visit to Pontus, and take up his abode at Abonoteichos[2]. The discovery of the tablets took place as arranged, and the news flew through Bithynia and Pontus[3], first of all, naturally, to Abonoteichos. The people of that place at once resolved to raise a temple and lost no time in digging the foundations. Cocconas was now left at Chalcedon, engaged in composing certain ambiguous crabbed oracles. He shortly afterward died, I believe, of a viper’s bite. [1] Asclepius and Apollo | Asclepius is a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo. [2] Abonoteichos | A coin that was struck during the reign of Antoninus Pius for the Abonoteichiteans has the figure of the Emperor on one side and on the reverse two serpents, the one seeming to whisper something in the ear of the other. It is a possibility that this coin was struck to perpetuate the arrival of these two divinities at Abonoteichos. To indicate by the symbol on the coin, that the new Aesculapius had received his prophetic gift immediately from his father Apollo.25) [3] Bithynia and Pontus | Bithynia, Paphlagonia, and Pontus were the three northern provinces of Lesser Asia, or those bordering on Euxine Sea. Sometimes the two latter together are called Pontus. In Lucian's time, they were all three under one sole governor general or proconsul. [4] Map of Bithynia and Pontus |
31. Pausanias, Description of Greece, 1.34.5, 9.23.3 (2nd cent. CE - 2nd cent. CE)

1.34.5. My opinion is that Amphiaraus devoted him self most to the exposition of dreams. It is manifest that, when his divinity was established, it was a dream oracle that he set up. One who has come to consult Amphiaraus is wont first to purify himself. The mode of purification is to sacrifice to the god, and they sacrifice not only to him but also to all those whose names are on the altar. And when all these things have been first done, they sacrifice a ram, and, spreading the skin under them, go to sleep and await enlightenment in a dream. 9.23.3. Such was the beginning of Pindar's career as a lyric poet. When his reputation had already spread throughout Greece he was raised to a greater height of fame by an order of the Pythian priestess, who bade the Delphians give to Pindar one half of all the first-fruits they offered to Apollo. It is also said that on reaching old age a vision came to him in a dream. As he slept Persephone stood by him and declared that she alone of the deities had not been honored by Pindar with a hymn, but that Pindar would compose an ode to her also when he had come to her.
32. Papyri, Derveni Papyrus, 13.6-13.9, 26.8



Subjects of this text:

subject book bibliographic info
aegean sea, floating configuration of islands in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
aeschines (character in wasps) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
aeschines (statesman) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
alkibiades Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
antiphon, anti-rhetoric Hesk, Deception and Democracy in Classical Athens (2000) 218
apollo delios/dalios (delos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
aristophanes, sympotic song scene in Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
aristophanes Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79; Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83; Hesk, Deception and Democracy in Classical Athens (2000) 218; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
aristotle, and rhetoric Hesk, Deception and Democracy in Classical Athens (2000) 218
arkhilokhos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
assembly Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
assyrians, court talesnan Gera, Judith (2014) 454
athenian empire, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
athenian empire, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
athenian empire, as theoric worshipping group Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
athenian empire, finances Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
athenian empire, ionian policies Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
athenian empire Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
authority, of the experts Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
bdelycleon (in aristophanes wasps) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
better argument (in aristophanes clouds) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
bribery, dorian stigma Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
bribery, ionians Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
bribery, kleon Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
capping Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
catchment area, of cults, constant (re)forging of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
choregia, and community building Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
chorus, khoros, athenian empire as Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
chorus, khoros, flexible metaphor Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
chorus, khoros, of islands Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
chorus Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
cleon Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
cleon (in aristophanes wasps) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
community, religious, not identical with political Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
cosmos Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
crush/ shatter enemy Gera, Judith (2014) 454
david Gera, Judith (2014) 454
deception, and sophistry Hesk, Deception and Democracy in Classical Athens (2000) 218
deception, association with rhetoric Hesk, Deception and Democracy in Classical Athens (2000) 218
demagogue Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
democracy, athenian, and noble lies, and its oratory Hesk, Deception and Democracy in Classical Athens (2000) 218
demosthenes, representation of deceit Hesk, Deception and Democracy in Classical Athens (2000) 218
demosthenes Hesk, Deception and Democracy in Classical Athens (2000) 218
derveni author Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
derveni poem Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
divination, incubation Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221, 250
dreams and visions, examples, comedy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, graeco-roman dreams, other Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, herodotus Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, homer Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, examples, tragedy Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
dreams and visions, incubation, oracular Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
dreams and visions, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
education (music), classical Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
education (music), lyre Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
enigmatic speech, graeco-roman oracular and prophetic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
enigmatic speech, in dreams Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
enigmatic speech, modes Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
ethnic, stereotyping Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
exile, captivity, and return, exodus, story of Gera, Judith (2014) 454
experts, expertise, derveni author as expert Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
fire, in cosmogony Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
garden party, relief from nineveh Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65, 74
god, celebrated Gera, Judith (2014) 454
hippocratic authors Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
homer Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
imperial Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
islands, in the aegean, stereotyping of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
islands, in the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
jerusalem Gera, Judith (2014) 454
judith, prayers Gera, Judith (2014) 454
knights Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
labes/laches (in aristophanes wasps) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
language and style, book of judith, awkward and difficult Gera, Judith (2014) 454
language and style, book of judith, imperatives Gera, Judith (2014) 454
language and style, book of judith, particles and connectives Gera, Judith (2014) 454
language and style, book of judith, septuagint influence Gera, Judith (2014) 454
lyres/lyrody/citharas/citharists, and education/instruction in Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
lyres/lyrody/citharas/citharists, depicted on vases Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65, 74
lyres/lyrody/citharas/citharists, in wasps (aristophanes) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
medicine Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
miletus, and athens Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
musical instruments Gera, Judith (2014) 454
naxos, naxians, almonds Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
naxos, naxians, trade-ship Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
nineveh, garden-party relief Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65, 74
ober, j. Hesk, Deception and Democracy in Classical Athens (2000) 218
obscure speech Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
onesimos (painter) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
onomacritus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
oracles, riddling Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
oracles Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
orpheus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
paphlagon Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
peace, and religious activity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
peloponnesian war, athens and delian theoria in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
performance Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
philocleon (in aristophanes wasps) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
phrynondas (stock ionian villain) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
plato, and rhetoric Hesk, Deception and Democracy in Classical Athens (2000) 218
plato, crito, education Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
plato, education Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
plato Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
plutarch, on themistocles Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
pnyx Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
poets, creativity in social contexts Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
priests Gera, Judith (2014) 454
processions, victory Gera, Judith (2014) 454
prophecy, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prophecy, prophetic dreams and visions Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prophecy, sibylline Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
prophecy, unsolicited oracles Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
protogonos (orphic god) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
rebuke, divine Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 250
rhetoric, in aristotle Hesk, Deception and Democracy in Classical Athens (2000) 218
rhetoric, in plato Hesk, Deception and Democracy in Classical Athens (2000) 218
rhetoric, of anti-rhetoric Hesk, Deception and Democracy in Classical Athens (2000) 218
rhetoric, theory of Hesk, Deception and Democracy in Classical Athens (2000) 218
riddles Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
rites, rituals Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
sacred law Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 221
samos, athens and Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
sausage–seller Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
scolia, capping Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
simonides Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
siphnos, music Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
socrates Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
song-culture, epichoric Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
song-culture, forum for debate of contemporary issues Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
song of the sea Gera, Judith (2014) 454
sophists Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
sosias (in aristophanes wasps) Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65
space, religious, malleable and constantly changing Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
speaker Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 79
sun Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
syros Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
temple in jerusalem Gera, Judith (2014) 454
thanksgiving, song and prayers Gera, Judith (2014) 454
themistocles Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
theoria, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
theoria, as economic network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
theoria, choral polis-theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
theoria, sense of community Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
thucydides, and ionians Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
tribute, to athens, blurring of religious and monetary in choral dance Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
tribute, to athens, problematic ionikos prosodos' Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 113
truth Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
uranus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
uranus castration, as first-born (πρωτόγονος) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
uranus phallus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
vase paintings, depicting education Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 74
vase paintings, singing Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 65, 74
venerable (epithet of uranus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
victory celebrations Gera, Judith (2014) 454
victory song, judiths Gera, Judith (2014) 454
weapons Gera, Judith (2014) 454
wisdom (expertise), wisdom contests Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
wisdom (expertise) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
zeus Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
zeus incest with his mother Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83
νοῦς (allegory of zeus) Alvarez, The Derveni Papyrus: Unearthing Ancient Mysteries (2018) 83