Tiresias: The Ancient Mediterranean Religions Source Database

6803

Isaeus, Orations, 4.19
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Intertexts (texts cited often on the same page as the searched text):

10 results
1. Herodotus, Histories, a b c d\n0 1.159 1.159 1 159 \n1 2.115.4 2.115.4 2 115 \n2 2.121ε2 2.121ε2 2 121ε2\n3 2.81 2.81 2 81 \n4 8.105 8.105 8 105 (5th cent. BCE - 5th cent. BCE) 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.”
2. Isaeus, Orations, 6.51, 7.33, 9.4 (5th cent. BCE - 4th cent. BCE)
3. Xenophon, Hellenica, 2.4.21-2.4.22, 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. 2.4.22. And when we might live in peace as fellow citizens, these men bring upon us war with one another, a war most utterly shameful and intolerable, utterly unholy and hated by both gods and men. Yet for all that, be well assured that for some of those now slain by our hands not only you, but we also, have wept bitterly. Thus he spoke; but the surviving officials of the oligarchy, partly because their followers were hearing such things, led them back to the city. 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.
4. Aeschines, Letters, 3.191 (4th cent. BCE - 4th cent. BCE)
5. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)
6. Demosthenes, Orations, 8.16, 19.156, 52.26, 53.3, 54.14
7. Epigraphy, Ig I , 52
8. Epigraphy, Ig I , 52
9. Epigraphy, Knidos, 152, 149
10. Lysias, Orations, 15.9

Subjects of this text:

subject	book bibliographic info
abuse,in religious terms	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
abuse	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
apollo,delphic	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274
apollodorus (son of pasion)	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 235
artemis,kuria of termessus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
asclepieia	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
asebia (impiety),against dead	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274
burial,legitimacy and inheritance	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
byzantium	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 235
curse tablets	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
demosthenes	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 235
dikaiosune	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
documents,documentary use of rites	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274
hieros (sacred),kai hosios	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
hosiotes	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
inheritance trials	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274
invective,unusually strong	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
language,sacred	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
law,athenian.	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 117
miaros (pollution,impurity),in private speeches	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
nomoi	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
oaths,free	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
oracles,on burial	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274, 284
philip of macedon	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 235
relevance,in legal argument	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 117
rites	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274, 284
sanctuaries	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 284
solemnity,divine	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 274
tamiai,of athena	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
tamiai,of the other gods'	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
zeus,eleutherios of termessus	Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 285
zeus,oaths invoking,in law-court speeches	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 235