1. Homer, Iliad, 13.624-13.625 (8th cent. BCE - 7th cent. BCE)
| 13.624. / ln such wise of a surety shall ye leave the ships of the Danaans, drivers of swift horses, ye overweening Trojans, insatiate of the dread din of battle. Aye, and of other despite and shame lack ye naught, wherewith ye have done despite unto me, ye evil dogs, and had no fear at heart of the grievous wrath of Zeus, that thundereth aloud, the god of hospitality 13.625. /who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors. |
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2. Homer, Odyssey, 6.120, 9.269-9.271 (8th cent. BCE - 7th cent. BCE)
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3. Aeschylus, Agamemnon, 362 (6th cent. BCE - 5th cent. BCE)
| 362. Δία τοι ξένιον μέγαν αἰδοῦμαι | 362. Ay, Zeus I fear — the guest’s friend great — who was |
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4. Aeschylus, Suppliant Women, 29, 478-479, 26 (6th cent. BCE - 5th cent. BCE)
| 26. καὶ Ζεὺς σωτὴρ τρίτος, οἰκοφύλαξ | |
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5. Bacchylides, Epinicia, 3.83 (6th cent. BCE - 5th cent. BCE)
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6. Pindar, Olympian Odes, 8.22 (6th cent. BCE - 5th cent. BCE)
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7. Antiphon, Orations, 6.51 (5th cent. BCE - 5th cent. BCE)
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8. Aristophanes, Birds, 962 (5th cent. BCE - 4th cent. BCE)
| 962. ὡς ἔστι Βάκιδος χρησμὸς ἄντικρυς λέγων | |
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9. Euripides, Bacchae, 375 (5th cent. BCE - 5th cent. BCE)
| 375. ὕβριν ἐς τὸν Βρόμιον, τὸν | 375. insolence against Bromius, the child of Semele, the first deity of the gods at the banquets where guests wear beautiful garlands? He holds this office, to join in dances |
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10. Euripides, Hecuba, 345 (5th cent. BCE - 5th cent. BCE)
| 345. θάρσει: πέφευγας τὸν ἐμὸν ̔Ικέσιον Δία: | 345. Take heart; you are safe from the suppliant’s god in my case, for I will follow you, both because I must and because it is my wish to die; for if I were unwilling, a coward would I show myself, a woman faint of heart. Why should I prolong my days? I whose father was lord |
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11. Euripides, Helen, 1021 (5th cent. BCE - 5th cent. BCE)
| 1021. ἐκ δυσσεβείας ὅσιον εἰ τίθημί νιν. | |
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12. Euripides, Hippolytus, 1287 (5th cent. BCE - 5th cent. BCE)
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13. Euripides, Orestes, 1213 (5th cent. BCE - 5th cent. BCE)
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14. Euripides, Phoenician Women, 493 (5th cent. BCE - 5th cent. BCE)
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15. Euripides, Suppliant Women, 40 (5th cent. BCE - 5th cent. BCE)
| 40. with pious observance of the gods’ will; for such as are discreet amongst women should in all cases invoke the aid of men. Choru |
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16. Herodotus, Histories, a b c d\n0 1.108 1.108 1 108\n1 1.118 1.118 1 118\n2 1.153 1.153 1 153\n3 1.157 1.157 1 157\n4 1.158 1.158 1 158\n.. ... ... .. ...\n69 9.119 9.119 9 119\n70 9.120 9.120 9 120\n71 9.121 9.121 9 121\n72 9.78 9.78 9 78 \n73 9.79 9.79 9 79 \n\n[74 rows x 4 columns] (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.” |
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17. Isaeus, Orations, 4.19 (5th cent. BCE - 4th cent. BCE)
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18. Sophocles, Ajax, 1405 (5th cent. BCE - 5th cent. BCE)
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19. Sophocles, Philoctetes, 484 (5th cent. BCE - 5th cent. BCE)
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20. Thucydides, The History of The Peloponnesian War, 1.20.2, 1.71.6, 1.126-1.127, 1.134, 3.56, 3.58, 3.60-3.67, 6.56-6.58 (5th cent. BCE - 4th cent. BCE)
| 1.20.2. The general Athenian public fancy that Hipparchus was tyrant when he fell by the hands of Harmodius and Aristogiton; not knowing that Hippias, the eldest of the sons of Pisistratus, was really supreme, and that Hipparchus and Thessalus were his brothers; and that Harmodius and Aristogiton suspecting, on the very day, nay at the very moment fixed on for the deed, that information had been conveyed to Hippias by their accomplices, concluded that he had been warned, and did not attack him, yet, not liking to be apprehended and risk their lives for nothing, fell upon Hipparchus near the temple of the daughters of Leos, and slew him as he was arranging the Panathenaic procession. 1.71.6. But if you will only act, we will stand by you; it would be unnatural for us to change, and never should we meet with such a congenial ally. |
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21. Xenophon, Hellenica, 2.4.21, 4.4.2-4.4.3 (5th cent. BCE - 4th cent. BCE)
| 2.4.21. In the name of the gods of our fathers and mothers, in the name of our ties of kinship and marriage and comradeship,—for all these many of us share with one another,—cease, out of shame before gods and men, to sin against your fatherland, and do not obey those most accursed Thirty, who for the sake of their private gain have killed in eight months more Athenians, almost, than all the Peloponnesians in ten years of war. 4.4.2. But the Argives, Athenians, Boeotians, and 392 B.C. those among the Corinthians who had received a share of the money from the King, as well as those who had made themselves chiefly responsible for the war, realizing that if they did not put out of the way the people who had turned toward peace, the state would be in danger of going over to the Lacedaemonians again, undertook, under these circumstances, to bring about a general massacre. And in the first place, they devised the most sacrilegious of all schemes; for other people, even if a man is condemned by process of law, do not put him to death during a religious festival; but these men chose the last day of the Euclea, The festival of Artemis Euclea. because they thought they would catch more people in the market-place, so as to kill them. 4.4.3. Then again, when the signal was given to those who had been told whom they were to 392 B.C. kill, they drew their swords and struck men down,—one while standing in a social group, another while sitting in his seat, still another in the theatre, and another even while he was sitting as judge in a dramatic contest. Now when the situation became known, the better classes immediately fled, in part to the statues of the gods in the market-place, in part to the altars; then the conspirators, utterly sacrilegious and without so much as a single thought for civilized usage, both those who gave the orders and those who obeyed, kept up the slaughter even at the holy places, so that some even among those who were not victims of the attack, being right-minded men, were dismayed in their hearts at beholding such impiety. |
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22. Aristotle, Athenian Constitution, 43.6 (4th cent. BCE - 4th cent. BCE)
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23. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)
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24. Dionysius of Halycarnassus, Roman Antiquities, 4.62 (1st cent. BCE - missingth cent. CE)
| 4.62. 1. It is said that during the reign of Tarquinius another very wonderful piece of good luck also came to the Roman state, conferred upon it by the favour of some god or other divinity; and this good fortune was not of short duration, but throughout the whole existence of the country it has often saved it from great calamities.,2. A certain woman who was not a native of the country came to the tyrant wishing to sell him nine books filled with Sibylline oracles; but when Tarquinius refused to purchase the books at the price she asked, she went away and burned three of them. And not long afterwards, bringing the remaining six books, she offered to sell them for the same price. But when they thought her a fool and mocked at her for asking the same price for the smaller number of books that she had been unable to get for even the larger number, she again went away and burned half of those that were left; then, bringing the remaining books, she asked the same amount of money for these.,3. Tarquinius, wondering at the woman's purpose, sent for the augurs and acquainting them with the matter, asked them what he should do. These, knowing by certain signs that he had rejected a god-sent blessing, and declaring it to be a great misfortune that he had not purchased all the books, directed him to pay the woman all the money she asked and to get the oracles that were left.,4. The woman, after delivering the books and bidding him take great care of them, disappeared from among men. Tarquinius chose two men of distinction from among the citizens and appointing two public slaves to assist them, entrusted to them the guarding of the books; and when one of these men, named Marcus Atilius, seemed to have been faithless to his trust and was informed upon by one of the public slaves, he ordered him to be sewed up in a leather bag and thrown into the sea as a parricide.,5. Since the expulsion of the kings, the commonwealth, taking upon itself the guarding of these oracles, entrusts the care of them to persons of the greatest distinction, who hold this office for life, being exempt from military service and from all civil employments, and it assigns public slaves to assist them, in whose absence the others are not permitted to inspect the oracles. In short, there is no possession of the Romans, sacred or profane, which they guard so carefully as they do the Sibylline oracles. They consult them, by order of the senate, when the state is in the grip of party strife or some great misfortune has happened to them in war, or some important prodigies and apparitions have been seen which are difficult of interpretation, as has often happened. These oracles till the time of the Marsian War, as it was called, were kept underground in the temple of Jupiter Capitolinus in a stone chest under the guard of ten men.,6. But when the temple was burned after the close of the one hundred and seventy-third Olympiad, either purposely, as some think, or by accident, these oracles together with all the offerings consecrated to the god were destroyed by the fire. Those which are now extant have been scraped together from many places, some from the cities of Italy, others from Erythrae in Asia (whither three envoys were sent by vote of the senate to copy them), and others were brought from other cities, transcribed by private persons. Some of these are found to be interpolations among the genuine Sibylline oracles, being recognized as such by means of the soâcalled acrostics. In all this I am following the account given by Terentius Varro in his work on religion. |
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25. Plutarch, Solon, 12 (1st cent. CE - 2nd cent. CE)
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26. Gellius, Attic Nights, 1.19 (2nd cent. CE - 2nd cent. CE)
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27. Pausanias, Description of Greece, 1.8.5, 3.4.3-3.4.6, 8.46.3, 10.7.3 (2nd cent. CE - 2nd cent. CE)
| 1.8.5. Hard by stand statues of Harmodius and Aristogiton, who killed Hipparchus. 514 B.C. The reason of this act and the method of its execution have been related by others; of the figures some were made by Critius fl. c. 445 B.C., the old ones being the work of Antenor. When Xerxes took Athens after the Athenians had abandoned the city he took away these statues also among the spoils, but they were afterwards restored to the Athenians by Antiochus. 3.4.3. While Cleomenes was occupied in Aegina, Demaratus, the king of the other house, was slandering him to the Lacedaemonian populace. On his return from Aegina, Cleomenes began to intrigue for the deposition of king Demaratus. He bribed the Pythian prophetess to frame responses about Demaratus according to his instructions, and instigated Leotychides, a man of royal birth and of the same family as Demaratus, to put in a claim to the throne. 3.4.4. Leotychides seized upon the remark that Ariston in his ignorance blurted out when Demaratus was born, denying that he was his child. On the present occasion the Lacedaemonians, according to their wont, referred to the oracle at Delphi the claim against Demaratus, and the prophetess gave them a response which favoured the designs of Cleomenes. 3.4.5. So Demaratus was deposed, not rightfully, but because Cleomenes hated him. Subsequently Cleomenes met his end in a fit of madness for seizing a sword he began to wound himself, and hacked and maimed his body all over. The Argives assert that the manner of his end was a punishment for his treatment of the suppliants of Argus; the Athenians say that it was because he had devastated Orgas; the Delphians put it down to the bribes he gave the Pythian prophetess, persuading her to give lying responses about Demaratus. 3.4.6. It may well be too that the wrath of heroes and the wrath of gods united together to punish Cleomenes since it is a fact that for a personal wrong Protesilaus, a hero not a whit more illustrious than Argus, punished at Elaeus Artayctes, a Persian; while the Megarians never succeeded in propitiating the deities at Eleusis for having encroached upon the sacred land. As to the tampering with the oracle, we know of nobody, with the exception of Cleomenes, who has had the audacity even to attempt it. 8.46.3. Xerxes, too, the son of Dareius, the king of Persia, apart from the spoil he carried away from the city of Athens, took besides, as we know, from Brauron the image of Brauronian Artemis, and furthermore, accusing the Milesians of cowardice in a naval engagement against the Athenians in Greek waters, carried away from them the bronze Apollo at Branchidae . This it was to be the lot of Seleucus afterwards to restore to the Milesians, but the Argives down to the present still retain the images they took from Tiryns ; one, a wooden image, is by the Hera, the other is kept in the sanctuary of Lycian Apollo. 10.7.3. They say too that Eleuther won a Pythian victory for his loud and sweet voice, for the song that he sang was not of his own composition. The story is that Hesiod too was debarred from competing because he had not learned to accompany his own singing on the harp. Homer too came to Delphi to inquire about his needs, but even though he had learned to play the harp, he would have found the skill useless owing to the loss of his eye-sight. |
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28. Demosthenes, Orations, 19.156, 21.144, 53.3
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29. Epigraphy, Lsam, 29
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30. Epigraphy, Lscg, 65
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31. Epigraphy, Knidos, 152, 149
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