Tiresias: The Ancient Mediterranean Religions Source Database

5614

Euripides, Bacchae, 331-340

οἴκει μεθʼ ἡμῶν, μὴ θύραζε τῶν νόμων.

My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood

νῦν γὰρ πέτῃ τε καὶ φρονῶν οὐδὲν φρονεῖς.

κεἰ μὴ γὰρ ἔστιν ὁ θεὸς οὗτος, ὡς σὺ φῄς

παρὰ σοὶ λεγέσθω· καὶ καταψεύδου καλῶς

ὡς ἔστι, Σεμέλη θʼ ἵνα δοκῇ θεὸν τεκεῖν

o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised

ἡμῖν τε τιμὴ παντὶ τῷ γένει προσῇ.

o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised

nan	o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised

ὃν ὠμόσιτοι σκύλακες ἃς ἐθρέψατο

o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised

διεσπάσαντο, κρείσσονʼ ἐν κυναγίαις

o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised

Ἀρτέμιδος εἶναι κομπάσαντʼ, ἐν ὀργάσιν.

having boasted that he was superior in the hunt to Artemis. May you not suffer this. Come, let me crown your head with ivy; honor the god along with us. Pentheu

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

7 results

1. Aristophanes, Birds, 988, 987 (5th cent. BCE - 4th cent. BCE)

987. καὶ φείδου μηδὲν μηδ' αἰετοῦ ἐν νεφέλῃσιν

2. Aristophanes, Clouds, 332 (5th cent. BCE - 4th cent. BCE)

332. Θουριομάντεις ἰατροτέχνας σφραγιδονυχαργοκομήτας

3. Euripides, Bacchae, 115-119, 176-177, 181-183, 192-196, 206, 208, 214-330, 332-431, 435-469, 537-544, 995-996, 1015 (5th cent. BCE - 5th cent. BCE)

1015. τὸν ἄθεον ἄνομον ἄδικον Ἐχίονος

1015. this godless, lawless, unjust, earth-born offspring of Echion. Choru

4. Sophocles, Antigone, 356 (5th cent. BCE - 5th cent. BCE)

5. Sophocles, Oedipus The King, 301-304, 385-395, 300 (5th cent. BCE - 5th cent. BCE)

6. Diodorus Siculus, Historical Library, 12.10.3-12.10.4 (1st cent. BCE - 1st cent. BCE)

12.10.3. And shortly thereafter the city was moved to another site and received another name, its founders being Lampon and Xenocritus; the circumstances of its founding were as follows. The Sybarites who were driven a second time from their native city dispatched ambassadors to Greece, to the Lacedaemonians and Athenians, requesting that they assist their repatriation and take part in the settlement. 12.10.4. Now the Lacedaemonians paid no attention to them, but the Athenians promised to join in the enterprise, and they manned ten ships and sent them to the Sybarites under the leadership of Lampon and Xenocritus; they further sent word to the several cities of the Peloponnesus, offering a share in the colony to anyone who wished to take part in it.

7. Plutarch, Pericles, 6.2 (1st cent. CE - 2nd cent. CE)

6.2. A story is told that once on a time the head of a one-horned ram was brought to Pericles from his country-place, and that Lampon the seer, when he saw how the horn grew strong and solid from the middle of the forehead, declared that, whereas there were two powerful parties in the city, that of Thucydides and that of Pericles, the mastery would finally devolve upon one man,—the man to whom this sign had been given. Anaxagoras, however, had the skull cut in two, and showed that the brain had not filled out its position, but had drawn together to a point, like an egg, at that particular spot in the entire cavity where the root of the horn began.

Subjects of this text:

subject	book bibliographic info
anger (orgē)	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
antithesis	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
aristophanes	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
bacchus	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
charlatans	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 315
chthonic	Bernabe et al. (2013), Redefining Dionysos, 315
comedy	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
dionysos,dionysos xenos	Bernabe et al. (2013), Redefining Dionysos, 315
dionysos	Bernabe et al. (2013), Redefining Dionysos, 315; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
dionysus	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
divination	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
dragon	Bernabe et al. (2013), Redefining Dionysos, 315
drugs,drugged	Bernabe et al. (2013), Redefining Dionysos, 315
echion	Bernabe et al. (2013), Redefining Dionysos, 315
fear	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
hierarchy of means	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
hierocles	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
homer	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
kadmos,kadmeian	Bernabe et al. (2013), Redefining Dionysos, 315
lampon	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
lloyd,michael	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144
lydia,lydian	Bernabe et al. (2013), Redefining Dionysos, 315
magos	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
mania μανία,maniacal	Bernabe et al. (2013), Redefining Dionysos, 315
murder,murderous	Bernabe et al. (2013), Redefining Dionysos, 315
oedipus	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
pentheus	Bernabe et al. (2013), Redefining Dionysos, 315; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
pericles	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
plague	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
plutarch	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
polis	Bernabe et al. (2013), Redefining Dionysos, 315
prophet	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
segal,c. p.	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144
sophism of teiresias in bacchae	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144
suppliant women bacchae compared	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144
taplin,oliver	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144
teiresias	Bernabe et al. (2013), Redefining Dionysos, 315; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
thebes	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
tragedy	Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231
violence/violent'	Bernabe et al. (2013), Redefining Dionysos, 315
war	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221
women	Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 221