1. Hesiod, Works And Days, 803-804, 802 (8th cent. BCE - 7th cent. BCE)
| 802. And prayed and washed your hands in it. If you |
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2. Hesiod, Theogony, 227-232, 793-806, 226 (8th cent. BCE - 7th cent. BCE)
| 226. From the beginning and this share she gained |
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3. Homer, Iliad, 9.568-9.572, 15.36-15.46 (8th cent. BCE - 7th cent. BCE)
| 9.568. /By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone 9.569. /By her side lay Meleager nursing his bitter anger, wroth because of his mother's curses; for she prayed instantly to the gods, being grieved for her brother's slaying; and furthermore instantly beat with her hands upon the all-nurturing earth, calling upon Hades and dread Persephone 9.570. /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 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 9.572. /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 15.36. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.37. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.38. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.39. /and she spake and addressed him with winged words:Hereto now be Earth my witness and the broad Heaven above, and the down-flowing water of Styx, which is the greatest and most dread oath for the blessed gods, and thine own sacred head, and the couch of us twain, couch of our wedded love 15.40. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.41. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.42. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.43. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.44. /whereby I verily would never forswear myself —not by my will doth Poseidon, the Shaker of Earth, work harm to the Trojans and Hector, and give succour to their foes. Nay, I ween, it is his own soul that urgeth and biddeth him on, and he hath seen the Achaeans sore-bested by their ships and taken pity upon them. 15.45. /But I tell thee, I would counsel even him to walk in that way, wherein thou, O lord of the dark cloud, mayest lead him. So spake she, and the father of men and gods smiled, and made answer, and spake to her with winged words:If in good sooth, O ox-eyed, queenly Hera 15.46. /But I tell thee, I would counsel even him to walk in that way, wherein thou, O lord of the dark cloud, mayest lead him. So spake she, and the father of men and gods smiled, and made answer, and spake to her with winged words:If in good sooth, O ox-eyed, queenly Hera |
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4. Aeschylus, Libation-Bearers, 1 (6th cent. BCE - 5th cent. BCE)
| 1. Ἑρμῆ χθόνιε, πατρῷʼ ἐποπτεύων κράτη | 1. Hermes of the nether world, you who guard the powers that are your father’s, note anchored= |
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5. Aeschylus, Eumenides, 768-774, 767 (6th cent. BCE - 5th cent. BCE)
| 767. αὐτοὶ γὰρ ἡμεῖς ὄντες ἐν τάφοις τότε | |
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6. Aeschylus, Fragments, 273a (6th cent. BCE - 5th cent. BCE)
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7. Aeschylus, Fragments, 273a (6th cent. BCE - 5th cent. BCE)
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8. Aeschylus, Fragments, 273a (6th cent. BCE - 5th cent. BCE)
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9. Aeschylus, Persians, 628 (6th cent. BCE - 5th cent. BCE)
| 628. ἀλλά, χθόνιοι δαίμονες ἁγνοί | |
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10. Aeschylus, Seven Against Thebes, 720-725, 574 (6th cent. BCE - 5th cent. BCE)
| 574. Ἐρινύος κλητῆρα, πρόσπολον φόνου | |
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11. Euripides, Alcestis, 361 (5th cent. BCE - 5th cent. BCE)
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12. Euripides, Iphigenia Among The Taurians, 778, 934-935, 961-980, 1439 (5th cent. BCE - 5th cent. BCE)
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13. 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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14. Euripides, Orestes, 238, 255-275, 582-584, 237 (5th cent. BCE - 5th cent. BCE)
| 237. Hear me now, my brother, while the Furies permit you to use your senses. Oreste |
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15. Sophocles, Ajax, 1390-1392, 835-844, 1389 (5th cent. BCE - 5th cent. BCE)
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16. Sophocles, Electra, 107, 110, 112-121, 1239, 124, 1240-1242, 1246-1249, 125, 1250-1255, 126, 1260-1261, 1264-1269, 127, 1270, 1285-1287, 129, 1376-1383, 148-149, 153-163, 181-182, 190, 193-200, 226, 234, 236-237, 245-246, 251-252, 254, 257-260, 275-285, 307-308, 317-318, 341-344, 349-350, 365-368, 417-423, 432-434, 438-463, 489-501, 634-659, 95-100 (5th cent. BCE - 5th cent. BCE)
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17. Sophocles, Oedipus At Colonus, 1299, 1434, 1548, 237-254, 1298 (5th cent. BCE - 5th cent. BCE)
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18. Sophocles, Women of Trachis, 1202, 1239-1240, 1248-1251, 807-812, 1185 (5th cent. BCE - 5th cent. BCE)
| 1185. Now, swear by the head of Zeus my begetter! Hyllus: |
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19. Aeschines, Letters, 1.88 (4th cent. BCE - 4th cent. BCE)
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20. Diodorus Siculus, Historical Library, 1.96 (1st cent. BCE - 1st cent. BCE)
| 1.96. 1. But now that we have examined these matters, we must enumerate what Greeks, who have won fame for their wisdom and learning, visited Egypt in ancient times, in order to become acquainted with its customs and learning.,2. For the priests of Egypt recount from the records of their sacred books that they were visited in early times by Orpheus, Musaeus, Melampus, and Daedalus, also by the poet Homer and Lycurgus of Sparta, later by Solon of Athens and the philosopher Plato, and that there also came Pythagoras of Samos and the mathematician Eudoxus, as well as Democritus of Abdera and Oenopides of Chios.,3. As evidence for the visits of all these men they point in some cases to their statues and in others to places or buildings which bear their names, and they offer proofs from the branch of learning which each one of these men pursued, arguing that all the things for which they were admired among the Greeks were transferred from Egypt.,4. Orpheus, for instance, brought from Egypt most of his mystic ceremonies, the orgiastic rites that accompanied his wanderings, and his fabulous account of his experiences in Hades.,5. For the rite of Osiris is the same as that of Dionysus and that of Isis very similar to that of Demeter, the names alone having been interchanged; and the punishments in Hades of the unrighteous, the Fields of the Righteous, and the fantastic conceptions, current among the many, which are figments of the imagination â all these were introduced by Orpheus in imitation of the Egyptian funeral customs.,6. Hermes, for instance, the Conductor of Souls, according to the ancient Egyptian custom, brings up the body of the Apis to a certain point and then gives it over to one who wears the mask of Cerberus. And after Orpheus had introduced this notion among the Greeks, Homer followed it when he wrote: Cyllenian Hermes then did summon forth The suitors's souls, holding his wand in hand. And again a little further on he says: They passed Oceanus' streams, the Gleaming Rock, The Portals of the Sun, the Land of Dreams; And now they reached the Meadow of Asphodel, Where dwell the Souls, the shades of men outworn.,7. Now he calls the river "Oceanus" because in their language the Egyptians speak of the Nile as Oceanus; the "Portals of the Sun" (Heliopulai) is his name for the city of Heliopolis; and "Meadows," the mythical dwelling of the dead, is his term for the place near the lake which is called Acherousia, which is near Memphis, and around it are fairest meadows, of a marsh-land and lotus and reeds. The same explanation also serves for the statement that the dwelling of the dead is in these regions, since the most and the largest tombs of the Egyptians are situated there, the dead being ferried across both the river and Lake Acherousia and their bodies laid in the vaults situated there.,8. The other myths about Hades, current among the Greeks, also agree with the customs which are practised even now in Egypt. For the boat which receives the bodies is called baris, and the passenger's fee is given to the boatman, who in the Egyptian tongue is called charon.,9. And near these regions, they say, are also the "Shades," which is a temple of Hecate, and "portals" of Cocytus and Lethe, which are covered at intervals with bands of bronze. There are, moreover, other portals, namely, those of Truth, and near them stands a headless statue of Justice. |
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21. Epigraphy, Rhodes & Osborne Ghi, 88.11-88.16
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