1. Hesiod, Works And Days, 765-770, 822-828, 218 (8th cent. BCE - 7th cent. BCE)
| 218. Why do you cry? A stronger one by far |
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2. Pindar, Pythian Odes, 8.79 (6th cent. BCE - 5th cent. BCE)
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3. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
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4. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
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5. Xenophanes, Fragments, None (6th cent. BCE - 5th cent. BCE)
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6. Euripides, Orestes, 1522 (5th cent. BCE - 5th cent. BCE)
| 1522. A slave, and yet you fear death, which will release you from trouble? Phrygian |
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7. Euripides, Phoenician Women, 1580-1581, 1579 (5th cent. BCE - 5th cent. BCE)
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8. Herodotus, Histories, 1.1, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32.1, 1.32.4, 1.32.8, 1.32.9, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 1.55, 1.56, 1.57, 1.58, 1.59, 1.60, 1.61, 1.62, 1.63, 1.64, 1.65, 1.66, 1.67, 1.68, 1.69, 1.70, 1.71, 1.72, 1.73, 1.74, 1.75, 1.76, 1.77, 1.78, 1.79, 1.80, 1.81, 1.82, 1.83, 1.84, 1.85, 1.86, 1.87, 1.88, 1.89, 1.90, 1.91, 1.92, 1.93, 1.94, 1.182, 1.192, 1.196, 1.198, 1.199, 1.202, 1.203, 1.204, 1.205, 1.206, 1.207, 1.208, 1.209, 1.209.4, 1.210, 1.211, 1.212, 1.213, 1.214, 1.215, 1.216, 2.161, 2.162, 2.163, 2.169, 3.4, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.29, 3.31, 3.32, 3.33, 3.37, 3.39, 3.40, 3.41, 3.42, 3.43, 3.64, 3.71, 3.72, 3.73, 3.80, 3.81, 3.82, 3.83, 3.98, 3.99, 3.100, 3.101, 3.102, 3.103, 3.104, 3.105, 3.106, 3.116, 3.120, 3.121, 3.122, 3.123, 3.124, 3.125, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 4.33, 4.34, 4.35, 4.36, 4.37, 4.38, 4.39, 4.40, 4.41, 4.42, 4.43, 4.44, 4.45, 4.46, 4.47, 4.48, 4.49, 4.50, 4.51, 4.52, 4.53, 4.54, 4.55, 4.56, 4.57, 4.58, 4.59, 4.60, 4.61, 4.62, 4.63, 4.64, 4.65, 4.66, 4.67, 4.68, 4.69, 4.70, 4.71, 4.72, 4.73, 4.74, 4.75, 4.76, 4.77, 4.78, 4.79, 4.80, 4.81, 4.82, 4.83, 4.134, 4.135, 4.136, 4.137, 4.138, 4.139, 4.172, 4.179, 4.181, 4.183, 4.187, 4.188, 4.189, 4.197, 4.205, 5.3, 5.7, 5.9, 5.78, 5.91, 5.97, 6.5, 6.61, 6.62, 6.63, 6.64, 6.65, 6.75, 6.84, 6.98, 6.107, 6.108, 6.118, 6.131, 7.2, 7.3, 7.10.ε, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.35, 7.39, 7.46, 7.47, 7.49, 7.52, 7.53, 7.54, 7.55, 7.56, 7.101, 7.102, 7.103, 7.104, 7.105, 7.114, 7.117, 7.120, 7.133, 7.137, 7.157, 7.158, 7.159, 7.160, 7.161, 7.162, 7.208, 7.209, 7.210, 7.211, 8.51, 8.52, 8.53, 8.54, 8.55, 8.96, 8.99, 8.109, 8.115, 8.120, 8.129, 9.73, 9.100, 9.120, 9.121, 9.122 (5th cent. BCE - 5th cent. BCE)
| 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . |
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9. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
| 247a. He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet |
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10. Sophocles, Electra, 1364-1366, 1363 (5th cent. BCE - 5th cent. BCE)
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11. Xenophon, Memoirs, 4.3.13 (5th cent. BCE - 4th cent. BCE)
| 4.3.13. Yes, and you will realise the truth of what I say if, instead of waiting for the gods to appear to you in bodily presence, you are content to praise and worship them because you see their works. Mark that the gods themselves give the reason for doing so; for when they bestow on us their good gifts, not one of them ever appears before us gift in hand; and especially he who co-ordinates and holds together the universe, wherein all things are fair and good, and presents them ever unimpaired and sound and ageless for our use, ibid. VIII. vii. 22. and quicker than thought to serve us unerringly, is manifest in his supreme works, and yet is unseen by us in the ordering of them. |
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12. Diodorus Siculus, Historical Library, 4.62 (1st cent. BCE - 1st cent. BCE)
| 4.62. 1. Deucalion, the eldest of the sons of Minos, while he was ruler of Crete, formed an alliance with the Athenians and united his own sister Phaedra in marriage to Theseus. After the marriage Theseus sent his son Hippolytus, who had been born to him by the Amazon, to Troezen to be reared among the brothers of Aethra, and by Phaedra he begat Acamas and Demophon.,2. A short time after this Hippolytus returned to Athens for the celebration of the mysteries, and Phaedra, becoming enamoured of him because of his beauty, at that time, after he had returned to Troezen, erected a temple of Aphroditê beside the acropolis at the place whence one can look across and see Troezen, but at a later time, when she was stopping together with Theseus at the home of Pittheus, she asked Hippolytus to lie with her. Upon his refusal to do so Phaedra, they say, was vexed, and on her return to Athens she told Theseus that Hippolytus had proposed lying with her.,3. And since Theseus had his doubts about the accusation, he sent for Hippolytus in order to put him to the test, whereupon Phaedra, fearing the result of the examination, hanged herself; as for Hippolytus, who was driving a chariot when he heard of the accusation, he was so distraught in spirit that the horses got out of control and ran away with him, and in the event the chariot was smashed to bits and the youth, becoming entangled in the leathern thongs, was dragged along till he died.,4. Hippolytus, then, since he had ended his life because of his chastity, received at the hands of the Troezenians honours equal to those offered to the gods, but Theseus, when after these happenings he was overpowered by a rival faction and banished from his native land, met his death on foreign soil. The Athenians, however, repenting of what they had done, brought back his bones and accorded him honours equal to those offered to the gods, and they set aside in Athens a sacred precinct which enjoyed the right of sanctuary and was called after him the Theseum. |
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13. Philo of Alexandria, On The Creation of The World, 23, 21 (1st cent. BCE - missingth cent. CE)
| 21. And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything. |
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14. Philo of Alexandria, On The Posterity of Cain, 143 (1st cent. BCE - missingth cent. CE)
| 143. Do you not see that even God does not utter his oracles, having a regard to their being in proportion to the magnitude of his own oracular power, but always having respect to the capacity of those who are to be benefited by them? Since who could receive the whole power of the words of God, which are too mighty for any one to listen to? On which account those persons appear to speak with great truth, who say to Moses, "Do thou speak to us, and let not God speak to us, lest we Die." For they know that they have not in themselves any organ which can be worthy of God who is giving laws to his church; |
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15. Philo of Alexandria, On The Special Laws, 1.43-1.44, 2.55, 2.249 (1st cent. BCE - missingth cent. CE)
| 1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive. 1.44. But not only is the nature of mankind, but even the whole heaven and the whole world is unable to attain to an adequate comprehension of me. So know yourself, and be not carried away with impulses and desires beyond your power; and let not a desire of unattainable objects carry you away and keep you in suspense. For you shall not lack anything which may be possessed by you. 2.55. For the merciful God lightened her fear, bidding her by his holy word confess that she did laugh, in order to teach us that the creature is not wholly and entirely deprived of joy; but that joy is unmingled and the purest of all which can receive nothing of an opposite nature, the chosen peculiar joy of God. But the joy which flows from that is a mingled one, being alloyed, being that of a man who is already wise, and who has received as the most valuable gift possible such a mixture as that in which the pleasant are far more numerous than the unpleasant ingredients. And this is enough to say on this subject.THE SECOND FESTIVALXV. 2.249. Again, let the man who has profaned the sacred seventh day as far as it may have lain in his power, be liable to the punishment of death. For, on the contrary, it is proper rather to provide whatever is profane, be it a thing or be it a person, with means of purification, in order to induce a change for the better, since "envy," as some one has said, "goes forth out of the divine company." But to dare to adulterate or to deface the holy coinage is an act which displays an extraordinary degree of impiety. |
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16. Philo of Alexandria, Questions On Genesis, 1.55, 2.57 (1st cent. BCE - missingth cent. CE)
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17. Philo of Alexandria, That Every Good Person Is Free, 13 (1st cent. BCE - missingth cent. CE)
| 13. And since, as that sweetest of all writers, Plato, says, envy is removed far from the divine company, but wisdom, that most divine and communicative of all things, never closes its school, but is continually open to receive all who thirst for salutary doctrines, to whom she pours forth the inexhaustible stream of unalloyed instruction and wisdom, and persuades them to yield to the intoxication of the soberest of all drunkenness. |
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18. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)
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19. Pausanias, Description of Greece, 1.3.2, 1.15.3, 1.17.6, 3.3.7, 5.25.11, 6.3.8, 8.27.1, 9.33.6, 10.7.1 (2nd cent. CE - 2nd cent. CE)
| 1.3.2. Near the portico stand Conon, Timotheus his son and Evagoras Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C. He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus in 394 B.C. King of Cyprus, who caused the Phoenician men-of-war to be given to Conon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced his pedigree back to Teucer and the daughter of Cinyras. Here stands Zeus, called Zeus of Freedom, and the Emperor Hadrian, a benefactor to all his subjects and especially to the city of the Athenians. 1.15.3. At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later. 1.17.6. Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried his bones to Athens . 3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros. 5.25.11. Not far from the offering of the Achaeans there is also a Heracles fighting with the Amazon, a woman on horseback, for her girdle. It was dedicated by Evagoras, a Zanclaean by descent, and made by Aristocles of Cydonia . Aristocles should be included amongst the most ancient sculptors, and though his date is uncertain, he was clearly born before Zancle took its present name of Messene . 6.3.8. The statue of Oebotas was set up by the Achaeans by the command of the Delphic Apollo in the eightieth Olympiad 460 B.C., but Oebotas won his victory in the footrace at the sixth Festival 756 B.C. . How, therefore, could Oebotas have taken part in the Greek victory at Plataea ? For it was in the seventy-fifth Olympiad 479B.C. that the Persians under Mardonius suffered their disaster at Plataea . Now I am obliged to report the statements made by the Greeks, though I am not obliged to believe them all. The other incidents in the life of Oebotas I will add to my history of Achaia . See Paus. 7.17.6 . 8.27.1. Megalopolis is the youngest city, not of Arcadia only, but of Greece, with the exception of those whose inhabitants have been removed by the accident of the Roman domination. The Arcadians united into it to gain strength, realizing that the Argives also were in earlier times in almost daily danger of being subjected by war to the Lacedaemonians, but when they had increased the population of Argos by reducing Tiryns, Hysiae, Orneae, Mycenae, Mideia, along with other towns of little importance in Argolis, the Argives had less to fear from the Lacedaemonians, while they were in a stronger position to deal with their vassal neighbors. 9.33.6. Sulla's treatment of the Athenians was savage and foreign to the Roman character, but quite consistent with his treatment of Thebes and Orchomenus . But in Alalcomenae he added yet another to his crimes by stealing the image of Athena itself. After these mad outrages against the Greek cities and the gods of the Greeks he was attacked by the most foul of diseases. He broke out into lice, and what was formerly accounted his good fortune came to such an end. The sanctuary at Alalcomenae, deprived of the goddess, was hereafter neglected. 10.7.1. It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men. |
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