1. Homer, Iliad, 9.454, 9.571, 15.204, 19.87 (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 9.571. /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 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. |
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2. Homer, Odyssey, 15.234 (8th cent. BCE - 7th cent. BCE)
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3. 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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4. Euripides, Medea, 1390, 1389 (5th cent. BCE - 5th cent. BCE)
| 1389. The curse of our sons’ avenging spirit and of Justice |
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5. Herodotus, Histories, 1.108 (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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6. Sophocles, Ajax, 836-844, 835 (5th cent. BCE - 5th cent. BCE)
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7. Sophocles, Electra, 450-452, 84, 894, 449 (5th cent. BCE - 5th cent. BCE)
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8. Sophocles, Oedipus At Colonus, 470-492, 469 (5th cent. BCE - 5th cent. BCE)
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9. Cicero, On Divination, 1.52.118, 2.33 (2nd cent. BCE - 1st cent. BCE)
| 2.33. Haec observari certe non potuerunt, ut supra docui. Sunt igitur artis inventa, non vetustatis, si est ars ulla rerum incognitarum; cum rerum autem natura quam cognationem habent? quae ut uno consensu iuncta sit et continens, quod video placuisse physicis, eisque maxume, qui omne, quod esset, unum esse dixerunt, quid habere mundus potest cum thesauri inventione coniunctum? Si enim extis pecuniae mihi amplificatio ostenditur idque fit natura, primum exta sunt coniuncta mundo, deinde meum lucrum natura rerum continetur. Nonne pudet physicos haec dicere? Ut enim iam sit aliqua in natura rerum contagio, quam esse concedo (multa enim Stoici colligunt; nam et musculorum iecuscula bruma dicuntur augeri, et puleium aridum florescere brumali ipso die, et inflatas rumpi vesiculas, et semina malorum, quae in iis mediis inclusa sint, in contrarias partis se vertere, iam nervos in fidibus aliis pulsis resonare alios, ostreisque et conchyliis omnibus contingere, ut cum luna pariter crescant pariterque decrescant, arboresque ut hiemali tempore cum luna simul senescente, quia tum exsiccatae sint, tempestive caedi putentur. | 2.33. Such signs, as I have shown before, certainly could not come within your classification of the kinds of divination dependent on observation. Therefore they are not the result of immemorial usage, but they are the inventions of art — if there can be any art in the occult. But what relationship have they with the laws of nature? Assuming that all the works of nature are firmly bound together in a harmonious whole (which, I observe, is the view of the natural philosophers and especially of those men who maintain that the universe is a unit), what connexion can there be between the universe and the finding of a treasure? For instance, if the entrails foretell an increase in my fortune and they do so in accordance with some law of nature, then, in the first place, there is some relationship between them and the universe, and in the second place, my ficial gain is regulated by the laws of nature. Are not the natural philosophers ashamed to utter such nonsense? And yet a certain contact between the different parts of nature may be admitted and I concede it. The Stoics have collected much evidence to prove it. They claim, for example, that the livers of mice become larger in winter; that the dry pennyroyal blooms the very day of the winter solstice, and that its seed-pods become inflated and burst and the seeds enclosed thither are sent in various directions; that at times when certain strings of the lyre are struck others sound; that it is the habit of oysters and of all shell-fish to grow with the growth of the moon and to become smaller as it wanes; and that trees are considered easiest to cut down in winter and in the dark of the moon, because they are then free from sap. |
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10. Cicero, On The Nature of The Gods, 3.93 (2nd cent. BCE - 1st cent. BCE)
| 3.93. 'It does not care for individuals.' This is no wonder; no more does it care for cities. Not for temple? Not for tribes or nations either. And if it shall appear that it despises even nations, what wonder is it that it has scorned the entire human race? But how can you both maintain that the gods do not pay attention to everything and also believe that dreams are distributed and doled out to men by the immortal gods? I argue this with you because the belief in the truth of dreams is a tenet of your school. And do you also say that it is proper for men to take vows upon themselves? Well, but vows are made by individuals; therefore the divine mind gives a hearing even to the concerns of individuals; do you see therefore that it is not so engrossed in business as you thought? Grant that it is distracted between moving the heavens and watching the earth and controlling the seas: why does it suffer so many gods to be idle and keep holiday? why does it not appoint some of leisured gods whose countless numbers you expounded, Balbus, to superintend human affairs? "This more or less is what I have to say about the nature of the gods; it is not my design to disprove it, but to bring you to understand how obscure it is and how difficult to explain. |
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11. 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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12. Diogenes Laertius, Lives of The Philosophers, 7.119 (3rd cent. CE - 3rd cent. CE)
| 7.119. They are also, it is declared, godlike; for they have a something divine within them; whereas the bad man is godless. And yet of this word – godless or ungodly – there are two senses, one in which it is the opposite of the term godly, the other denoting the man who ignores the divine altogether: in this latter sense, as they note, the term does not apply to every bad man. The good, it is added, are also worshippers of God; for they have acquaintance with the rites of the gods, and piety is the knowledge of how to serve the gods. Further, they will sacrifice to the gods and they keep themselves pure; for they avoid all acts that are offences against the gods, and the gods think highly of them: for they are holy and just in what concerns the gods. The wise too are the only priests; for they have made sacrifices their study, as also establishing holy places, purifications, and all the other matters appertaining to the gods. |
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13. Origen, Against Celsus, 4.88 (3rd cent. CE - 3rd cent. CE)
| 4.88. And wishing to show at greater length that even the thoughts of God entertained by the human race are not superior to those of all other mortal creatures, but that certain of the irrational animals are capable of thinking about Him regarding whom opinions so discordant have existed among the most acute of mankind- Greeks and Barbarians - he continues: If, because man has been able to grasp the idea of God, he is deemed superior to the other animals, let those who hold this opinion know that this capacity will be claimed by many of the other animals; and with good reason: for what would any one maintain to be more divine than the power of foreknowing and predicting future events? Men accordingly acquire the art from the other animals, and especially from birds. And those who listen to the indications furnished by them, become possessed of the gift of prophecy. If, then, birds, and the other prophetic animals, which are enabled by the gift of God to foreknow events, instruct us by means of signs, so much the nearer do they seem to be to the society of God, and to be endowed with greater wisdom, and to be more beloved by Him. The more intelligent of men, moreover, say that the animals hold meetings which are more sacred than our assemblies, and that they know what is said at these meetings, and show that in reality they possess this knowledge, when, having previously stated that the birds have declared their intention of departing to some particular place, and of doing this thing or the other, the truth of their assertions is established by the departure of the birds to the place in question, and by their doing what was foretold. And no race of animals appears to be more observant of oaths than the elephants are, or to show greater devotion to divine things; and this, I presume, solely because they have some knowledge of God. See here now how he at once lays hold of, and brings forward as acknowledged facts, questions which are the subject of dispute among those philosophers, not only among the Greeks, but also among the Barbarians, who have either discovered or learned from certain demons some things about birds of augury and other animals, by which certain prophetic intimations are said to be made to men. For, in the first place, it has been disputed whether there is an art of augury, and, in general, a method of divination by animals, or not. And, in the second place, they who admit that there is an art of divination by birds, are not agreed about the manner of the divination; since some maintain that it is from certain demons or gods of divination that the animals receive their impulses to action - the birds to flights and sounds of different kinds, and the other animals to movements of one sort or another. Others, again, believe that their souls are more divine in their nature, and fitted to operations of that kind, which is a most incredible supposition. |
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14. Stobaeus, Anthology, 2.67.13 (5th cent. CE - 5th cent. CE)
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