1. Aristophanes, Clouds, 604-606, 603 (5th cent. BCE - 4th cent. BCE)
| 603. Παρνασσίαν θ' ὃς κατέχων | |
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2. Aristophanes, The Women Celebrating The Thesmophoria, 985-1000 (5th cent. BCE - 4th cent. BCE)
| 1000. εὐπέταλος ἕλικι θάλλει. | |
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3. Euripides, Bacchae, 10, 100, 1000-1009, 101, 1010-1019, 102, 1020-1023, 1025-1026, 1029, 103, 1030-1039, 104, 1040, 1043-1049, 105, 1050-1059, 106, 1060-1069, 107, 1070-1079, 108, 1080-1089, 109, 1090-1099, 110, 1100-1109, 111, 1110-1119, 112, 1120-1129, 113, 1130-1139, 114, 1140-1149, 115, 1150-1152, 116-122, 124-167, 2, 222-225, 3, 314-318, 328-329, 395-399, 4, 400-402, 443-450, 487, 5, 55, 57, 576-579, 58, 580-589, 59, 590-599, 6, 600-639, 64, 640-647, 65, 652, 66, 667, 67, 677-679, 68, 680-689, 69, 690-699, 7, 70, 700-709, 71, 710-719, 72, 720-729, 73, 730-739, 74, 740-749, 75, 750-759, 76, 760-769, 77, 770-774, 78-79, 8, 80-89, 9, 90-91, 918-919, 92, 920-929, 93, 930-939, 94, 940-949, 95, 950-959, 96, 960-969, 97, 970-979, 98, 980-989, 99, 990-999, 1 (5th cent. BCE - 5th cent. BCE)
| 1. ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα | 1. I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s |
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4. Euripides, Helen, 1309, 1346-1368, 1308 (5th cent. BCE - 5th cent. BCE)
| 1308. κρόταλα δὲ βρόμια διαπρύσιον | |
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5. Euripides, Ion, 715-718, 714 (5th cent. BCE - 5th cent. BCE)
| 714. Ho! ye peaks of Parnassu |
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6. Herodotus, Histories, 4.76 (5th cent. BCE - 5th cent. BCE)
| 4.76. But as regards foreign customs, the Scythians (like others) very much shun practising those of any other country, and particularly of Hellas, as was proved in the case of Anacharsis and also of Scyles. ,For when Anacharsis was coming back to the Scythian country after having seen much of the world in his travels and given many examples of his wisdom, he sailed through the Hellespont and put in at Cyzicus; ,where, finding the Cyzicenes celebrating the feast of the Mother of the Gods with great ceremony, he vowed to this same Mother that if he returned to his own country safe and sound he would sacrifice to her as he saw the Cyzicenes doing, and establish a nightly rite of worship. ,So when he came to Scythia, he hid himself in the country called Woodland (which is beside the Race of Achilles, and is all overgrown with every kind of timber); hidden there, Anacharsis celebrated the goddess' ritual with exactness, carrying a small drum and hanging images about himself. ,Then some Scythian saw him doing this and told the king, Saulius; who, coming to the place himself and seeing Anacharsis performing these rites, shot an arrow at him and killed him. And now the Scythians, if they are asked about Anacharsis, say they have no knowledge of him; this is because he left his country for Hellas and followed the customs of strangers. ,But according to what I heard from Tymnes, the deputy for Ariapithes, Anacharsis was an uncle of Idanthyrsus king of Scythia, and he was the son of Gnurus, son of Lycus, son of Spargapithes. Now if Anacharsis was truly of this family, then let him know he was slain by his own brother; for Idanthyrsus was the son of Saulius, and it was Saulius who killed Anacharsis. |
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7. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)
| 700b. one class of song was that of prayers to the gods, which bore the name of hymns ; contrasted with this was another class, best called dirges ; paeans formed another; and yet another was the dithyramb, named, I fancy, after Dionysus. Nomes also were so called as being a distinct class of song; and these were further described as citharoedic nomes. So these and other kinds being classified and fixed, it was forbidden to set one kind of words to a different class of tune. |
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8. 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 ; |
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9. Sophocles, Antigone, 1116-1154, 1115 (5th cent. BCE - 5th cent. BCE)
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10. Aristotle, Poetics, None (4th cent. BCE - 4th cent. BCE)
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11. Catullus, Poems, 64.254-64.264 (1st cent. BCE - 1st cent. BCE)
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12. Ovid, Fasti, 6.321 (1st cent. BCE - missingth cent. CE)
| 6.321. Cybele, whose head is crowned with towers |
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13. Statius, Achilleis, 1.821-1.840 (1st cent. CE - 1st cent. CE)
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14. Arnobius, Against The Gentiles, 5.14 (3rd cent. CE - 4th cent. CE)
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15. Epigraphy, Ig Ii2, 3092
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