1. Hesiod, Works And Days, 802-804, 122 (8th cent. BCE - 7th cent. BCE)
| 122. of health, away from grief, they took delight |
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2. Hesiod, Theogony, 226-232, 793-806, 182 (8th cent. BCE - 7th cent. BCE)
| 182. And of it shaped a sickle, then relayed |
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3. Homer, Iliad, 9.454, 9.568-9.572, 15.204, 19.87, 19.259-19.260 (8th cent. BCE - 7th cent. BCE)
| 9.454. /whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes. I hearkened to her and did the deed, but my father was ware thereof forthwith and cursed me mightily, and invoked the dire Erinyes 9.568. /By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone 9.569. /By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone 9.570. /the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders 9.571. /the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders 9.572. /the while she knelt and made the folds of her bosom wet with tears, that they should bring death upon her son; and the Erinys that walketh in darkness heard her from Erebus, even she of the ungentle heart. Now anon was the din of the foemen risen about their gates, and the noise of the battering of walls, and to Meleager the elders 15.204. /Then wind-footed swift Iris answered him:Is it thus in good sooth, O Earth-Enfolder, thou dark-haired god, that I am to bear to Zeus this message, unyielding and harsh, or wilt thou anywise turn thee; for the hearts of the good may be turned? Thou knowest how the Erinyes ever follow to aid the elder-born. 19.87. /Full often have the Achaeans spoken unto me this word, and were ever fain to chide me; howbeit it is not I that am at fault, but Zeus and Fate and Erinys, that walketh in darkness, seeing that in the midst of the place of gathering they cast upon my soul fierce blindness on that day, when of mine own arrogance I took from Achilles his prize. 19.259. /made prayer to Zeus; and all the Argives sat thereby in silence, hearkening as was meet unto the king. And he spake in prayer, with a look up to the wide heaven:Be Zeus my witness first, highest and best of gods, and Earth and Sun, and the Erinyes, that under earth 19.260. /take vengeance on men, whosoever hath sworn a false oath, that never laid I hand upon the girl Briseis either by way of a lover's embrace or anywise else, but she ever abode untouched in my huts. And if aught of this oath be false, may the gods give me woes |
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4. Homer, Odyssey, 15.234 (8th cent. BCE - 7th cent. BCE)
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5. Aeschylus, Agamemnon, 1433, 1432 (6th cent. BCE - 5th cent. BCE)
| 1432. μὰ τὴν τέλειον τῆς ἐμῆς παιδὸς Δίκην | 1432. By who fulfilled things for my daughter, Justice |
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6. Aeschylus, Eumenides, 150, 230, 312, 490, 500, 512, 516-531, 538-548, 560, 564-565, 72, 115 (6th cent. BCE - 5th cent. BCE)
| 115. ψυχῆς, φρονήσατʼ, ὦ κατὰ χθονὸς θεαί. | 115. awake to consciousness, goddesses of the underworld! For in a dream I, Clytaemestra, now invoke you. Chorus |
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7. Aeschylus, Seven Against Thebes, 720-725, 70 (6th cent. BCE - 5th cent. BCE)
| 70. Ἀρά τʼ Ἐρινὺς πατρὸς ἡ μεγασθενής | 70. and Curse, note anchored= |
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8. Heraclitus of Ephesus, Fragments, b94 (6th cent. BCE - 5th cent. BCE)
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9. Euripides, Alcestis, 1001-1005, 1008-1014, 1050, 1096, 1115-1118, 1121, 1124, 1127-1129, 1133-1134, 1143-1146, 995-1000 (5th cent. BCE - 5th cent. BCE)
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10. Euripides, Hecuba, 1260-1273, 1259 (5th cent. BCE - 5th cent. BCE)
| 1259. ἀλλ' οὐ τάχ', ἡνίκ' ἄν σε ποντία νοτὶς — | 1259. It will soon cease, when ocean’s flood— Hecuba |
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11. Euripides, Hercules Furens, 1332-1335, 1331 (5th cent. BCE - 5th cent. BCE)
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12. Euripides, Hippolytus, 1026-1031, 1423-1430, 1025 (5th cent. BCE - 5th cent. BCE)
| 1025. Now by Zeus, the god of oaths, and by the earth, whereon we stand, I swear to thee I never did lay hand upon thy wife nor would have wished to, or have harboured such a thought Slay me, ye gods! rob me of name and honour, from home and city cast me forth, a wandering exile o’er the earth! |
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13. Euripides, Iphigenia Among The Taurians, 750-752, 535 (5th cent. BCE - 5th cent. BCE)
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14. Euripides, Medea, 1056-1080, 112-113, 1136-1139, 114, 1140-1189, 119, 1190-1199, 120, 1200-1209, 121, 1210-1230, 1234-1254, 1260-1261, 1271-1292, 1317-1389, 1391-1414, 144-145, 148-153, 16, 160-167, 17-21, 214-215, 22, 225, 23, 230-251, 255-256, 263-266, 285-286, 305, 324, 351-354, 368, 378-380, 389, 39, 390-391, 395-398, 40, 401-409, 44, 625-626, 663-758, 764-767, 791-855, 9, 976-990, 10 (5th cent. BCE - 5th cent. BCE)
| 10. to slay their father and come to live here in the land of Corinth with her husband and children, where her exile found favour with the citizens to whose land she had come, and in all things of her own accord was she at one with Jason, the greatest safeguard thi |
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15. Euripides, Orestes, 265, 264 (5th cent. BCE - 5th cent. BCE)
| 264. Let me go! you are one of my Furies |
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16. Euripides, Suppliant Women, 29-31, 28 (5th cent. BCE - 5th cent. BCE)
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17. Euripides, Trojan Women, 299-305, 308-310, 320-325, 327-328, 332-333, 342-352, 298 (5th cent. BCE - 5th cent. BCE)
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18. Herodotus, Histories, 1.108, 4.149 (5th cent. BCE - 5th cent. BCE)
| 1.108. But during the first year that Mandane was married to Cambyses, Astyages saw a second vision. He dreamed that a vine grew out of the genitals of this daughter, and that the vine covered the whole of Asia . ,Having seen this vision, and communicated it to the interpreters of dreams, he sent to the Persians for his daughter, who was about to give birth, and when she arrived kept her guarded, meaning to kill whatever child she bore: for the interpreters declared that the meaning of his dream was that his daughter's offspring would rule in his place. ,Anxious to prevent this, Astyages, when Cyrus was born, summoned Harpagus, a man of his household who was his most faithful servant among the Medes and was administrator of all that was his, and he said: ,“Harpagus, whatever business I turn over to you, do not mishandle it, and do not leave me out of account and, giving others preference, trip over your own feet afterwards. Take the child that Mandane bore, and carry him to your house, and kill him; and then bury him however you like.” ,“O King,” Harpagus answered, “never yet have you noticed anything displeasing in your man; and I shall be careful in the future, too, not to err in what concerns you. If it is your will that this be done, then my concern ought to be to attend to it scrupulously.” 4.149. But as Theras' son would not sail with him, his father said that he would leave him behind as a sheep among wolves; after which saying the boy got the nickname of Oeolycus, and it so happened that this became his customary name. He had a son, Aegeus, from whom the Aegidae, a great Spartan clan, take their name. ,The men of this clan, finding that none of their children lived, set up a temple of the avenging spirits of Laïus and Oedipus, by the instruction of an oracle, after which their children lived. It fared thus, too, with the children of the Aegidae at Thera. |
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19. Plato, Symposium, 202e (5th cent. BCE - 4th cent. BCE)
| 202e. Through it are conveyed all divination and priestcraft concerning sacrifice and ritual |
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20. Sophocles, Ajax, 1390-1392, 835-844, 1389 (5th cent. BCE - 5th cent. BCE)
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21. Sophocles, Electra, 111-116, 449-452, 84, 894, 110 (5th cent. BCE - 5th cent. BCE)
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22. Sophocles, Oedipus At Colonus, 1299, 1434, 466, 469-492, 1298 (5th cent. BCE - 5th cent. BCE)
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23. Sophocles, Women of Trachis, 1040, 1189, 1193-1201, 1220-1229, 383-384, 807-812, 818-820, 1039 (5th cent. BCE - 5th cent. BCE)
| 1039. Heal this pain with which your godless mother has enraged me! So may I see her fall to ruin, exactly, just exactly, as she has destroyed me! |
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24. Ovid, Metamorphoses, 1.383 (1st cent. BCE - 1st cent. CE)
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25. Artemidorus, Oneirocritica, 2.37 (1st cent. CE - 2nd cent. CE)
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26. Heraclitus of Ephesus (Attributed Author), Letters, 9.3 (1st cent. CE - 2nd cent. CE)
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27. New Testament, Luke, 9.62 (1st cent. CE - 1st cent. CE)
| 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. |
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28. Plutarch, On The Obsolescence of Oracles, 417a (1st cent. CE - 2nd cent. CE)
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29. Plutarch, On Exilio, 11 (1st cent. CE - 2nd cent. CE)
| 11. Zeno indeed, when he learned that his only remaining ship had been engulfed with its cargo by the sea, exclaimed: "Well done, Fortune! thus to confine me to a threadbare cloak" and a philosopher's life; while a man not wholly infatuated or mad for the mob would not, I think, on being confined to an island, reproach Fortune, but would commend her for taking away from him all his restlessness and aimless roving, wanderings in foreign lands and perils at sea and tumults in the market place, and giving him a life that was settled, leisurely, undistracted, and truly his own, describing with centre and radius a circle containing the necessities that meet his needs. For what island is there that does not afford a house, a walk, a bath, fish and hares for those who wish to indulge in hunting and sport? And best of all, the quiet for which others thirst, you can repeatedly enjoy. But at home, as men play at draughts and retire from the public eye, informers and busybodies track them down and hunt them out of their suburban estates and parks and bring them back by force to the market place and court; whereas it is not the persons who plague us, who come to beg or borrow money, to entreat us to go surety for them or help in canvassing an election, that sail to an island, it is the best of our connexions and intimates that do so out of friendship and affection, while the rest of life, if one desires leisure and has learned to use it, is left inviolate and sacred. He that calls those persons happy who run about in the world outside and use up most of their lives at inns and ferry-stations is like the man who fancies that the planets enjoy greater felicity than the fixed stars. And yet each planet, revolving in a single sphere, as on an island, preserves its station; for "the Sun will not transgress his bounds," says Heracleitus; "else the Erinyes, ministers of Justice, will find him out. |
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30. Plutarch, On Isis And Osiris, 361b (1st cent. CE - 2nd cent. CE)
| 361b. Xenocrates also is of the opinion that such days as are days of ill omen, and such festivals as have associated with them either beatings or lamentations or fastings or scurrilous language or ribald jests have no relation to the honours paid to the gods or to worthy demigods, but he believes that there exist in the space about us certain great and powerful natures, obdurate, however, and morose, which take pleasure in such things as these, and, if they succeed in obtaining them, resort to nothing worse. Then again, Hesiod calls the worthy and good demigods "holy deities" and "guardians of mortals" and Givers of wealth, and having therein a reward that is kingly. |
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31. Seneca The Younger, Medea, 1012-1013, 1016-1017, 1001 (1st cent. CE - 1st cent. CE)
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32. Valerius Flaccus Gaius, Argonautica, 4.13-4.14, 5.523-5.526, 5.541, 5.550-5.557, 6.10-6.12, 7.89-7.95, 8.67 (1st cent. CE - 1st cent. CE)
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33. Iamblichus, Life of Pythagoras, 15 (3rd cent. CE - 4th cent. CE)
| 15. Conceiving, however, that the first attention which should be paid to men, is that which takes place through the senses; as when some one perceives beautiful figures and forms, or hears beautiful rythms and melodies, he established that to be the first erudition which subsists through music, and also through certain melodies and rythms, from which the remedies of human manners and passions are obtained, together with those harmonies of the powers of the soul which it possessed from the first. He likewise devised medicines calculated to repress and expel the diseases both of bodies and souls. And by Jupiter that which deserves to be mentioned above all these particulars is this, that he arranged and adapted for his disciples what are called apparatus and contrectations, divinely contriving mixtures of certain diatonic, chromatic, and euharmonic melodies, through which he easily transferred and circularly led the passions of the soul into a contrary direction, when they had recently and in an irrational and clandestine manner been formed; such as sorrow, rage, and pity, absurd emulation and fear, all-various desires, angers, and appetites, pride, supineness, and vehemence. For he corrected each of these by the rule of virtue, attempering them through appropriate melodies, as 44through certain salutary medicines. In the evening, likewise, when his disciples were retiring to sleep, he liberated them by these means from diurnal perturbations and tumults, and purified their intellective power from the influxive and effluxive waves of a corporeal nature; rendered their sleep quiet, and their dreams pleasing and prophetic. But when they again rose from their bed, he freed them from nocturnal heaviness, relaxation and torpor, through certain peculiar songs and modulations, produced either by simply striking the lyre, or employing the voice. Pythagoras, however, did not procure for himself a thing of this kind through instruments or the voice, but employing a certain ineffable divinity, and which it is difficult to apprehend, he extended his ears, and fixed his intellect in the sublime symphonies of the world, he alone hearing and understanding, as it appears, the universal harmony and consoce of the spheres, and the stars that are moved through them, and which produce a fuller and more intense melody than any thing effected by mortal sounds.[17] This melody also was the result of 45dissimilar and variously differing sounds, celerities, magnitudes, and intervals, arranged with reference 46to each other in a certain most musical ratio, and thus producing a most gentle, and at the same time variously beautiful motion and convolution. Being therefore irrigated as it were with this melody, having the reason of his intellect well arranged through it, and as I may say, exercised, he determined to exhibit certain images of these things to his disciples as much as possible, especially producing an imitation of them through instruments, and through the mere voice alone. For he conceived that by him alone, of all the inhabitants of the earth, the mundane sounds were understood and heard, and this from a natural fountain itself and root. He therefore thought himself worthy to be 47taught, and to learn something about the celestial orbs, and to be assimilated to them by desire and imitation, as being the only one on the earth adapted to this by the conformation of his body, through the dæmoniacal power that inspired him. But he apprehended that other men ought to be satisfied in looking to him, and the gifts he possessed, and in being benefited and corrected through images and examples, in consequence of their inability to comprehend truly the first and genuine archetypes of things. Just, indeed, as to those who are incapable of looking intently at the sun, through the transcendent splendor of his rays, we contrive to exhibit the eclipses of that luminary, either in the profundity of still water, or through melted pitch, or through some darkly-splendid mirror; sparing the imbecility of their eyes, and devising a method of representing a certain repercussive light, though less intense than its archetype, to those who are delighted with a thing of this kind. Empedocles also appears to have obscurely signified this about Pythagoras, and the illustrious and divinely-gifted conformation of his body above that of other men, when he says:“There was a man among them [i. e. among the Pythagoreans] who was transcendent in knowledge, who possessed the most ample stores of intellectual wealth, and who was in the most eminent degree the adjutor of the works of the wise. For when he extended all the powers of his intellect, he easily 48beheld every thing, as far as to ten or twenty ages of the human race.”For the words transcendent, and he beheld every thing, and the wealth of intellect, and the like, especially exhibit the illustrious nature of the conformation of his mind and body, and its superior accuracy in seeing, and hearing, and in intellectual perception. |
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34. Papyri, Papyri Graecae Magicae, 4.2857 (3rd cent. CE - 4th cent. CE)
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35. Heraclitus Lesbius, Fragments, b94, 94
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36. Papyri, Derveni Papyrus, 1
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