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Tiresias: The Ancient Mediterranean Religions Source Database



5634
Euripides, Orestes, 908-913


πείθῃ τὸ πλῆθος, τῇ πόλει κακὸν μέγα:confident in bluster and ignorant free speech, and plausible enough to involve them in some mischief sooner or later; for whenever a man with a pleasing trick of speech, but of unsound principles, persuades the mob, it is a serious evil to the state; but those who give sound and sensible advice on all occasions


ὅσοι δὲ σὺν νῷ χρηστὰ βουλεύους' ἀείconfident in bluster and ignorant free speech, and plausible enough to involve them in some mischief sooner or later; for whenever a man with a pleasing trick of speech, but of unsound principles, persuades the mob, it is a serious evil to the state; but those who give sound and sensible advice on all occasions


κἂν μὴ παραυτίκ', αὖθίς εἰσι χρήσιμοιif not immediately useful to the state, yet prove so afterwards. And this is the way in which to regard a party leader; for the position is much the same in the case of an orator and a man in office. He was for stoning you and Orestes to death


πόλει. θεᾶσθαι δ' ὧδε χρὴ τὸν προστάτηνif not immediately useful to the state, yet prove so afterwards. And this is the way in which to regard a party leader; for the position is much the same in the case of an orator and a man in office. He was for stoning you and Orestes to death


ἰδόνθ': ὅμοιον γὰρ τὸ χρῆμα γίγνεταιif not immediately useful to the state, yet prove so afterwards. And this is the way in which to regard a party leader; for the position is much the same in the case of an orator and a man in office. He was for stoning you and Orestes to death


τῷ τοὺς λόγους λέγοντι καὶ τιμωμένῳ.if not immediately useful to the state, yet prove so afterwards. And this is the way in which to regard a party leader; for the position is much the same in the case of an orator and a man in office. He was for stoning you and Orestes to death


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

23 results
1. Aeschylus, Eumenides, 471-524, 526-531, 585, 595, 604-606, 609-675, 679-681, 683, 689-706, 708-710, 723-728, 736-740, 470 (6th cent. BCE - 5th cent. BCE)

470. τὸ πρᾶγμα μεῖζον, εἴ τις οἴεται τόδε 470. The matter is too great, if any mortal thinks to pass judgment on it; no, it is not lawful even for me to decide on cases of murder that is followed by the quick anger of the Furies, especially since you, by rites fully performed, have come a pure and harmless suppliant to my house;
2. Aeschylus, Suppliant Women, 699, 604 (6th cent. BCE - 5th cent. BCE)

604. δήμου κρατοῦσα χεὶρ ὅπῃ πληθύνεται. Δαναός
3. Aristophanes, Acharnians, 473-479, 457 (5th cent. BCE - 4th cent. BCE)

457. φεῦ:
4. Aristophanes, Knights, 19, 132 (5th cent. BCE - 4th cent. BCE)

132. μετὰ τοῦτον αὖθις προβατοπώλης δεύτερος.
5. Aristophanes, The Women Celebrating The Thesmophoria, 384-388, 455-456, 383 (5th cent. BCE - 4th cent. BCE)

383. φιλοτιμίᾳ μὲν οὐδεμιᾷ μὰ τὼ θεὼ
6. Euripides, Bacchae, 267-283, 328-329, 266 (5th cent. BCE - 5th cent. BCE)

266. ὅταν λάβῃ τις τῶν λόγων ἀνὴρ σοφὸς 266. Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words.
7. Euripides, Fragments, 1013-1015, 1012 (5th cent. BCE - 5th cent. BCE)

8. Euripides, Hecuba, 108-118, 1187-1189, 119, 1190-1191, 120-135, 254-257, 714-715, 107 (5th cent. BCE - 5th cent. BCE)

107. ἐν γὰρ ̓Αχαιῶν πλήρει ξυνόδῳ
9. Euripides, Hippolytus, 1013-1015, 486-487, 1012 (5th cent. BCE - 5th cent. BCE)

10. Euripides, Ion, 596-606, 595 (5th cent. BCE - 5th cent. BCE)

595. and if I win my way to the highest place in the state, and seek to be some one, I shall be hated by those who have no influence, for superiority is galling; while ’mongst men of worth who could show their wisdom, but are silent, and take no interest in politics
11. Euripides, Medea, 583, 580 (5th cent. BCE - 5th cent. BCE)

580. for, to my mind, whoso hath skill to fence with words in an unjust cause, incurs the heaviest penalty; for such an one, confident that he can cast a decent veil of words o’er his injustice, dares to practise it; and yet he is not so very clever after all. So do not thou put forth thy specious plea
12. Euripides, Orestes, 402, 536-537, 608-629, 729-730, 866-907, 909-956, 963-964, 968-970, 974-975, 982-984, 1661 (5th cent. BCE - 5th cent. BCE)

13. Euripides, Phoenician Women, 550-567, 549 (5th cent. BCE - 5th cent. BCE)

549. Why do you honor to excess tyranny, a prosperous injustice
14. Euripides, Suppliant Women, 239-245, 349-351, 396-462, 238 (5th cent. BCE - 5th cent. BCE)

15. Herodotus, Histories, 1.60.3, 5.78, 5.97, 7.141-7.143, 9.5 (5th cent. BCE - 5th cent. BCE)

1.60.3. When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. 5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. 5.97. It was when the Athenians had made their decision and were already on bad terms with Persia, that Aristagoras the Milesian, driven from Sparta by Cleomenes the Lacedaemonian, came to Athens, since that city was more powerful than any of the rest. Coming before the people, Aristagoras spoke to the same effect as at Sparta, of the good things of Asia, and how the Persians carried neither shield nor spear in war and could easily be overcome. ,This he said adding that the Milesians were settlers from Athens, whom it was only right to save seeing that they themselves were a very powerful people. There was nothing which he did not promise in the earnestness of his entreaty, till at last he prevailed upon them. It seems, then, that it is easier to deceive many than one, for he could not deceive Cleomenes of Lacedaemon, one single man, but thirty thousand Athenians he could. ,The Athenians, now persuaded, voted to send twenty ships to aid the Ionians, appointing for their admiral Melanthius, a citizen of Athens who had an unblemished reputation. These ships were the beginning of troubles for both Greeks and foreigners. 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. 9.5. For this reason he sent Murychides to Salamis who came before the council and conveyed to them Mardonius message. Then Lycidas, one of the councillors, said that it seemed best to him to receive the offer brought to them by Murychides and lay it before the people. ,This was the opinion which he declared, either because he had been bribed by Mardonius, or because the plan pleased him. The Athenians in the council were, however, very angry; so too were those outside when they heard of it. They made a ring round Lycidas and stoned him to death. Murychides the Hellespontian, however, they permitted to depart unharmed. ,There was much noise at Salamis over the business of Lycidas; and when the Athenian women learned what was afoot, one calling to another and bidding her follow, they went on their own impetus to the house of Lycidas and stoned to death his wife and his children.
16. Sophocles, Ajax, 712 (5th cent. BCE - 5th cent. BCE)

17. Sophocles, Antigone, 160, 843, 940, 988, 159 (5th cent. BCE - 5th cent. BCE)

18. Sophocles, Electra, 1509-1510, 1508 (5th cent. BCE - 5th cent. BCE)

19. Thucydides, The History of The Peloponnesian War, 6.16 (5th cent. BCE - 4th cent. BCE)

20. Demosthenes, Orations, 57.18 (4th cent. BCE - 4th cent. BCE)

21. New Testament, Apocalypse, 18, 17 (1st cent. CE - 1st cent. CE)

22. New Testament, Ephesians, 6.16 (1st cent. CE - 1st cent. CE)

6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
23. Cassius Dio, Roman History, 59.5 (2nd cent. CE - 3rd cent. CE)

59.5. 1.  This was the kind of emperor into whose hands the Romans were then delivered. Hence the deeds of Tiberius, though they were felt to have been very harsh, were nevertheless as far superior to those of Gaius as the deeds of Augustus were to those of his successor.,2.  For Tiberius always kept the power in his own hands and used others as agents for carrying out his wishes; whereas Gaius was ruled by the charioteers and gladiators, and was the slave of the actors and others connected with the stage. Indeed, he always kept Apelles, the most famous of the tragedians of that day, with him even in public.,3.  Thus he by himself and they by themselves did without let or hindrance all that such persons would naturally dare to do when given power. Everything that pertained to their art he arranged and settled on the slightest pretext in the most lavish manner, and he compelled the praetors and the consuls to do the same, so that almost every day some performance of the kind was sure to be given.,4.  At first he was but a spectator and listener at these and would take sides for or against various performers like one of the crowd; and one time, when he was vexed with those of opposing tastes, he did not go to the spectacle. But as time went on, he came to imitate, and to contend in many events,,5.  driving chariots, fighting as a gladiator, giving exhibitions of pantomimic dancing, and acting in tragedy. So much for his regular behaviour. And once he sent an urgent summons at night to the leading men of the senate, as if for some important deliberation, and then danced before them.  


Subjects of this text:

subject book bibliographic info
aeschylus, dramas by\n, eumenides Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
aeschylus, dramas by\n, suppliant women Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
amphiaraus, knights Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
amphiaraus, lysistrata Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
amphiaraus, wasps Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
andromache Markantonatos, Brill's Companion to Euripides (2015) 619, 865
animal, dog Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
animal, pig Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
animal Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
aristophanes, comic poet Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
aristotle, and the tragic chorus in the fourth century Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 244
aristotle aristotle Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
athens, imperialism (athenian) Markantonatos, Brill's Companion to Euripides (2015) 865
atreus Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
audience Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
babylon Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
balzac Markantonatos, Brill's Companion to Euripides (2015) 619
barbarian Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
barrett, w.s. Markantonatos, Brill's Companion to Euripides (2015) 619
biography (lives) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
characters, tragic/mythical, electra Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 244
characters Markantonatos, Brill's Companion to Euripides (2015) 619
children of heracles (heraclidae) Markantonatos, Brill's Companion to Euripides (2015) 865
choruses/choreuts, tragic Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
choruses/choreuts Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
citizenship Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
community Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
creon (king of thebes) Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
delphi Markantonatos, Brill's Companion to Euripides (2015) 619
dickens Markantonatos, Brill's Companion to Euripides (2015) 619
dikê Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
divine being, the devil Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
drama Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
electra Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
enlightenment, politics and Pucci, Euripides' Revolution Under Cover: An Essay (2016) 146
epitaphioi logoi Markantonatos, Brill's Companion to Euripides (2015) 865
euripides, and actors song Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 244
euripides Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154; Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
greek tragedy Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
hecuba Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
heracles Markantonatos, Brill's Companion to Euripides (2015) 865
herodotus Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
hippolytus Markantonatos, Brill's Companion to Euripides (2015) 619, 865
ion Markantonatos, Brill's Companion to Euripides (2015) 619
language, rhetoric Pucci, Euripides' Revolution Under Cover: An Essay (2016) 146
law, athenian Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
lloyd, m. Markantonatos, Brill's Companion to Euripides (2015) 619
mills, s. xxiv Markantonatos, Brill's Companion to Euripides (2015) 865
name Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
oligarchs/oligarchy Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
oracles Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
orestes Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154; Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131; Markantonatos, Brill's Companion to Euripides (2015) 619
peirithous Markantonatos, Brill's Companion to Euripides (2015) 865
performance Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
poetry Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
politics Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
polydoros Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
polymestor Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
realism Markantonatos, Brill's Companion to Euripides (2015) 619
revenge Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
rhetoric, allegory, symbolism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
rhetoric, forensic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
rhetoric, metaphor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
rhetoric, slander Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
rhetoric, topos Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
rhetoric Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154; Pucci, Euripides' Revolution Under Cover: An Essay (2016) 146; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
slavery (servant) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
sophia, wisdom ambivalence of Pucci, Euripides' Revolution Under Cover: An Essay (2016) 146
sophism of teiresias in bacchae Pucci, Euripides' Revolution Under Cover: An Essay (2016) 146
sophocles, and music/song Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 244
sophocles, dramas by\n, antigone Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
sophocles, dramas by\n, trachiniae Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
sophocles Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
sophocles (tragic poet) Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
sunesis' Pucci, Euripides' Revolution Under Cover: An Essay (2016) 146
suppliant women (supplices) Markantonatos, Brill's Companion to Euripides (2015) 619, 865
theater, comedy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
thrace Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
tragedy, and law Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 374
tragedy, choruses of Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
tragedy Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 154
trojan women (troades) Markantonatos, Brill's Companion to Euripides (2015) 865
troy Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131
tyrants/ tyranny Csapo et al., Theatre and Autocracy in the Ancient World (2022) 206
warfare, military Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 94
with Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 131