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Tiresias: The Ancient Mediterranean Religions Source Database



10410
Sophocles, Electra, 644-645


nanto the light while she stands near me, lest by her malice and a cry of her clamorous tongue she sow reckless rumors through the whole city. Nevertheless, hear me thus, since in this way I will speak. That vision which I saw last night


nanin ambiguous dreams—if its appearance was to my good, grant, Lycean king, that it be fulfilled; but if to my harm, then hurl it back upon those who would harm me. And if any are plotting to eject me by treachery from my present prosperity, do not permit them.


Intertexts (texts cited often on the same page as the searched text):

27 results
1. Hebrew Bible, Genesis, 26.7 (9th cent. BCE - 3rd cent. BCE)

26.7. וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן־יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל־רִבְקָה כִּי־טוֹבַת מַרְאֶה הִיא׃ 26.7. And the men of the place asked him of his wife; and he said: ‘She is my sister’; for he feared to say: ‘My wife’; ‘lest the men of the place should kill me for Rebekah, because she is fair to look upon.’"
2. Hebrew Bible, Job, 4.13 (9th cent. BCE - 3rd cent. BCE)

4.13. בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים׃ 4.13. In thoughts from the visions of the night, When deep sleep falleth on men,"
3. Hebrew Bible, Joel, 2.28, 3.1 (9th cent. BCE - 3rd cent. BCE)

3.1. וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ 3.1. And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions;"
4. Hebrew Bible, Psalms, 10.4, 11.4 (9th cent. BCE - 3rd cent. BCE)

10.4. רָשָׁע כְּגֹבַהּ אַפּוֹ בַּל־יִדְרֹשׁ אֵין אֱלֹהִים כָּל־מְזִמּוֹתָיו׃ 11.4. יְהוָה בְּהֵיכַל קָדְשׁוֹ יְהוָה בַּשָּׁמַיִם כִּסְאוֹ עֵינָיו יֶחֱזוּ עַפְעַפָּיו יִבְחֲנוּ בְּנֵי אָדָם׃ 10.4. The wicked, in the pride of his countece [, saith]: 'He will not require'; All his thoughts are: 'There is no God.'" 11.4. The LORD is in His holy temple, the LORD, His throne is in heaven; His eyes behold, His eyelids try, the children of men."
5. Hebrew Bible, Isaiah, 56.10 (8th cent. BCE - 5th cent. BCE)

56.10. His watchmen are all blind, Without knowledge; They are all dumb dogs, They cannot bark; Raving, lying down, loving to slumber."
6. Homer, Iliad, 2.308, 3.302, 6.297-6.310, 9.223-9.225 (8th cent. BCE - 7th cent. BCE)

2.308. /and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light 3.302. /may their brains be thus poured forth upon the ground even as this wine, theirs and their children's; and may their wives be made slaves to others. 6.297. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.298. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. 6.299. /and shone like a star, and lay undermost of all. Then she went her way, and the throng of aged wives hastened after her. Now when they were come to the temple of Athene in the citadel, the doors were opened for them by fair-cheeked Theano, daughter of Cisseus, the wife of Antenor, tamer of horses; 6.300. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.301. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.302. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.303. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.304. /for her had the Trojans made priestess of Athene. Then with sacred cries they all lifted up their hands to Athene; and fair-cheeked Theano took the robe and laid it upon the knees of fair-haired Athene, and with vows made prayer to the daughter of great Zeus: 6.305. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.306. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.307. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.308. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.309. / Lady Athene, that dost guard our city, fairest among goddesses, break now the spear of Diomedes, and grant furthermore that himself may fall headlong before the Scaean gates; to the end that we may now forthwith sacrifice to thee in thy temple twelve sleek heifers that have not felt the goad, if thou wilt take pity 6.310. /on Troy and the Trojans' wives and their little children. So spake she praying, but Pallas Athene denied the prayer.Thus were these praying to the daughter of great Zeus, but Hector went his way to the palace of Alexander, the fair palace that himself had builded with the men 9.223. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.224. /and Patroclus cast burnt-offering into the fire. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink, Aias nodded to Phoenix; and goodly Odysseus was ware thereof, and filling a cup with wine he pledged Achilles: 9.225. / Hail, O Achilles, of the equal feast have we no stinting, either in the hut of Agamemnon, son of Atreus, or now in thine; for here is abundance that satisfies the heart to feast withal. Yet matters of the delicious feast are not in our thoughts, nay, Zeus-nurtured one, it is utter ruin that we behold, and are afraid;
7. Homer, Odyssey, 3.273-3.275, 9.231-9.232, 14.437, 15.223, 15.257-15.258, 15.260, 16.18 (8th cent. BCE - 7th cent. BCE)

8. Aeschylus, Agamemnon, 1055-1057, 274, 91, 1054 (6th cent. BCE - 5th cent. BCE)

1054. πιθοῦ λιποῦσα τόνδʼ ἁμαξήρη θρόνον. Κλυταιμήστρα 1054. Obey thou, leaving this thy car-enthronement! KLUTAIMNESTRA.
9. Aeschylus, Libation-Bearers, 101-163, 22-48, 55, 59-70, 75-81, 84-100 (6th cent. BCE - 5th cent. BCE)

100. τῆσδʼ ἐστὲ βουλῆς, ὦ φίλαι, μεταίτιαι· 100. In this, my friends, be my fellow-counsellors. For we cherish a common hatred within our house. Do not hide your counsel in your hearts in fear of anyone. For the portion of fate awaits both the free man and the man enslaved by another’s hand.
10. Aeschylus, Eumenides, 1037 (6th cent. BCE - 5th cent. BCE)

1037. καὶ τιμαῖς καὶ θυσίαις περίσεπτα τυχοῦσαι
11. Aeschylus, Persians, 205-208, 204 (6th cent. BCE - 5th cent. BCE)

204. θέλουσα θῦσαι πέλανον, ὧν τέλη τάδε.
12. Euripides, Alcestis, 12-14, 119 (5th cent. BCE - 5th cent. BCE)

13. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
14. Herodotus, Histories, 1.39, 1.50, 6.69, 6.81-6.82, 6.108.4, 6.111.2, 7.117, 7.178, 7.189, 7.191, 7.219, 8.54, 8.122 (5th cent. BCE - 5th cent. BCE)

1.39. “Father,” the youth replied, “no one can blame you for keeping guard over me, when you have seen such a vision; but it is my right to show you what you do not perceive, and why you mistake the meaning of the dream. ,You say that the dream told you that I should be killed by a spear of iron? But has a boar hands? Has it that iron spear which you dread? Had the dream said I should be killed by a tusk or some other thing proper to a boar, you would be right in acting as you act; but no, it was to be by a spear. Therefore, since it is not against men that we are to fight, let me go.” 1.50. After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. 6.69. Thus he spoke. His mother answered, “My son, since you adjure me by entreaties to speak the truth, I will speak out to you all that is true. On the third night after Ariston brought me to his house, a phantom resembling him came to me. It came and lay with me and then put on me the garlands which it had. ,It went away, and when Ariston came in later and saw me with the garlands, he asked who gave them to me. I said he did, but he denied it. I swore an oath that just a little while before he had come in and lain with me and given me the garlands, and I said it was not good of him to deny it. ,When he saw me swearing, he perceived that this was some divine affair. For the garlands had clearly come from the hero's precinct which is established at the courtyard doors, which they call the precinct of Astrabacus, and the seers responded that this was the same hero who had come to me. Thus, my son, you have all you want to know. ,Either you are from this hero and Astrabacus the hero is your father, or Ariston is, for I conceived you that night. As for how your enemies chiefly attack you, saying that Ariston himself, when your birth was announced, denied in front of a large audience that you were his because the ten months had not yet been completed, he spoke an idle word, out of ignorance of such things. ,Some women give birth after nine months or seven months; not all complete the ten months. I gave birth to you, my son, after seven months. A little later Ariston himself recognized that he had blurted out that speech because of foolishness. Do not believe other stories about your manner of birth. You have heard the whole truth. May the wife of Leotychides himself, and the wives of the others who say these things, give birth to children fathered by ass-keepers.” 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.82. But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the god's oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; ,when he was taking omens in Hera's temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers. 6.108.4. So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. 6.111.2. Ever since that battle, when the Athenians are conducting sacrifices at the festivals every fourth year, the Athenian herald prays for good things for the Athenians and Plataeans together. 7.117. While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle. 7.178. So with all speed the Greeks went their several ways to meet the enemy. In the meantime, the Delphians, who were afraid for themselves and for Hellas, consulted the god. They were advised to pray to the winds, for these would be potent allies for Hellas. ,When they had received the oracle, the Delphians first sent word of it to those Greeks who desired to be free; because of their dread of the barbarian, they were forever grateful. Subsequently they erected an altar to the winds at Thyia, the present location of the precinct of Thyia the daughter of Cephisus, and they offered sacrifices to them. This, then, is the reason why the Delphians to this day offer the winds sacrifice of propitiation. 7.189. The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. ,Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. ,I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river. 7.191. There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.219. The seer Megistias, examining the sacrifices, first told the Hellenes at Thermopylae that death was coming to them with the dawn. Then deserters came who announced the circuit made by the Persians. These gave their signals while it was still night; a third report came from the watchers running down from the heights at dawn. ,The Hellenes then took counsel, but their opinions were divided. Some advised not to leave their post, but others spoke against them. They eventually parted, some departing and dispersing each to their own cities, others preparing to remain there with Leonidas. 8.54. So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl.
15. Sophocles, Ajax, 1176-1179, 1389-1392, 220, 387-391, 712-713, 1175 (5th cent. BCE - 5th cent. BCE)

16. Sophocles, Antigone, 1001-1022, 1081-1083, 1115-1152, 955-965, 999-1000 (5th cent. BCE - 5th cent. BCE)

17. Sophocles, Electra, 111-120, 1376-1383, 1424-1425, 1509, 190, 280-281, 32-34, 341-344, 349, 35, 350, 36, 365-368, 37, 378-379, 38, 380-382, 39-41, 417-419, 42, 420-423, 43, 431-463, 472-507, 51, 513-519, 52, 520-529, 53, 530-557, 560-575, 579-581, 585, 597-598, 608-609, 624-627, 634-643, 645-661, 67-72, 764-765, 770-771, 786, 788-796, 817-819, 82, 820-822, 83-85, 110 (5th cent. BCE - 5th cent. BCE)

18. Sophocles, Oedipus At Colonus, 1371-1396, 607-608, 864-870, 1370 (5th cent. BCE - 5th cent. BCE)

19. Sophocles, Oedipus The King, 14-16, 160-162, 168-169, 17, 170-179, 18, 180-186, 19, 2, 20-22, 3-5, 911-923, 1 (5th cent. BCE - 5th cent. BCE)

20. Sophocles, Women of Trachis, 1165-1174, 169-172, 200-201, 238, 303-305, 88, 1164 (5th cent. BCE - 5th cent. BCE)

1164. perish by no creature that had the breath of life, but by one already dead, a dweller with Hades. So this savage Centaur in death has killed me alive, just as the divine will had been foretold. And I will show you how
21. Hebrew Bible, Daniel, 9.23, 10.7-10.8, 10.16 (2nd cent. BCE - 2nd cent. BCE)

9.23. בִּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָבָר וַאֲנִי בָּאתִי לְהַגִּיד כִּי חֲמוּדוֹת אָתָּה וּבִין בַּדָּבָר וְהָבֵן בַּמַּרְאֶה׃ 10.7. וְרָאִיתִי אֲנִי דָנִיֵּאל לְבַדִּי אֶת־הַמַּרְאָה וְהָאֲנָשִׁים אֲשֶׁר הָיוּ עִמִּי לֹא רָאוּ אֶת־הַמַּרְאָה אֲבָל חֲרָדָה גְדֹלָה נָפְלָה עֲלֵיהֶם וַיִּבְרְחוּ בְּהֵחָבֵא׃ 10.8. וַאֲנִי נִשְׁאַרְתִּי לְבַדִּי וָאֶרְאֶה אֶת־הַמַּרְאָה הַגְּדֹלָה הַזֹּאת וְלֹא נִשְׁאַר־בִּי כֹּח וְהוֹדִי נֶהְפַּךְ עָלַי לְמַשְׁחִית וְלֹא עָצַרְתִּי כֹּחַ׃ 10.16. וְהִנֵּה כִּדְמוּת בְּנֵי אָדָם נֹגֵעַ עַל־שְׂפָתָי וָאֶפְתַּח־פִּי וָאֲדַבְּרָה וָאֹמְרָה אֶל־הָעֹמֵד לְנֶגְדִּי אֲדֹנִי בַּמַּרְאָה נֶהֶפְכוּ צִירַי עָלַי וְלֹא עָצַרְתִּי כֹּחַ׃ 9.23. At the beginning of thy supplications a word went forth, and I am come to declare it; for thou art greatly beloved; therefore look into the word, and understand the vision." 10.7. And I Daniel alone saw the vision; for the men that were with me saw not the vision; howbeit a great trembling fell upon them, and they fled to hide themselves." 10.8. So that I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength." 10.16. And, behold, one like the similitude of the sons of men touched my lips; then I opened my mouth, and spoke and said unto him that stood before me: ‘O my lord, by reason of the vision my pains are come upon me, and I retain no strength."
22. New Testament, Acts, 7.31, 9.10, 9.12, 10.3, 10.17, 10.19, 11.5, 12.9, 16.9-16.10, 18.9, 26.19 (1st cent. CE - 2nd cent. CE)

7.31. When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 10.3. At about the ninth hour of the day, he clearly saw in a vision an angel of God coming to him, and saying to him, "Cornelius! 10.17. Now while Peter was very perplexed in himself what the vision which he had seen might mean, behold, the men who were sent by Cornelius, having made inquiry for Simon's house, stood before the gate 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 11.5. I was in the city of Joppa praying, and in a trance I saw a vision: a certain container descending, like it was a great sheet let down from heaven by four corners. It came as far as me 12.9. He went out, and followed him. He didn't know that what was done by the angel was real, but thought he saw a vision. 16.9. A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, "Come over into Macedonia and help us. 16.10. When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision
23. New Testament, Luke, 1.22, 24.23, 24.37 (1st cent. CE - 1st cent. CE)

1.22. When he came out, he could not speak to them, and they perceived that he had seen a vision in the temple. He continued making signs to them, and remained mute. 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit.
24. New Testament, Mark, 6.49 (1st cent. CE - 1st cent. CE)

6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out;
25. New Testament, Matthew, 14.26 (1st cent. CE - 1st cent. CE)

14.26. When the disciples saw him walking on the sea, they were troubled, saying, "It's a ghost!" and they cried out for fear.
26. Heliodorus, Ethiopian Story, 3.2-3.5 (2nd cent. CE - 4th cent. CE)

27. Pausanias, Description of Greece, 2.20.9, 3.23.8-3.23.9, 9.3.8, 10.14.5-10.14.6 (2nd cent. CE - 2nd cent. CE)

2.20.9. But Telesilla mounted on the wall all the slaves and such as were incapable of bearing arms through youth or old age, and she herself, collecting the arms in the sanctuaries and those that were left in the houses, armed the women of vigorous age, and then posted them where she knew the enemy would attack. When the Lacedaemonians came on, the women were not dismayed at their battle-cry, but stood their ground and fought valiantly. Then the Lacedaemonians, realizing that to destroy the women would be an invidious success while defeat would mean a shameful disaster, gave way before the women. 3.23.8. About two stades to the right is the water of Ino, as it is called, in extent like a small lake, but going deeper into the earth. Into this water they throw cakes of barley meal at the festival of Ino. If good luck is portended to the thrower, the water keeps them under. But if it brings them to the surface, it is judged a bad sign. 3.23.9. The craters in Aetna have the same feature; for they lower into them objects of gold and silver and also all kinds of victims. If the fire receives and consumes them, they rejoice at the appearance of a good sign, but if it casts up what has been thrown in, they think misfortune will befall the man to whom this happens. 9.3.8. The cities with their magistrates sacrifice severally a cow to Hera and a bull to Zeus, burning on the altar the victims, full of wine and incense, along with the daedala. Rich people, as individuals, sacrifice what they wish; but the less wealthy sacrifice the smaller cattle; all the victims alike are burned. The fire seizes the altar and the victims as well, and consumes them all together. I know of no blaze that is so high, or seen so far as this. 10.14.5. The Greeks who fought against the king, besides dedicating at Olympia a bronze Zeus, dedicated also an Apollo at Delphi, from spoils taken in the naval actions at Artemisium and Salamis . There is also a story that Themistocles came to Delphi bringing with him for Apollo some of the Persian spoils. He asked whether he should dedicate them within the temple, but the Pythian priestess bade him carry them from the sanctuary altogether. The part of the oracle referring to this runs as follows:— The splendid beauty of the Persian's spoils Set not within my temple. Despatch them home speedily. 10.14.6. Now I greatly marveled that it was from Themistocles alone that the priestess refused to accept Persian spoils. Some thought that the god would have rejected alike all offerings from Persian spoils, if like Themistocles the others had inquired of Apollo before making their dedication. Others said that the god knew that Themistocles would become a suppliant of the Persian king, and refused to take the gifts so that Themistocles might not by a dedication render the Persian's enmity unappeasable. The expedition of the barbarian against Greece we find foretold in the oracles of Bacis, and Euclus wrote his verses about it at an even earlier date.


Subjects of this text:

subject book bibliographic info
achaeans Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170, 335
aegina Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 170
aegisthus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
aeschylus, and dreams Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
aeschylus Markantonatos, Brill's Companion to Sophocles (2012) 577; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141, 170
agamemnon, and a dream Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
agamemnon, and clytemnestra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
agamemnon Markantonatos, Brill's Companion to Sophocles (2012) 412, 424, 440; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 170, 335
agōn scene Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
ajax Markantonatos, Brill's Companion to Sophocles (2012) 412; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
ajax (sophocles), the chorus in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
alcestis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
antigone, heroism of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
anxiety, and dreams Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
apollo Markantonatos, Brill's Companion to Sophocles (2012) 412, 420, 440, 577; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
apotropaic rites Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
ares Markantonatos, Brill's Companion to Sophocles (2012) 412
argos Markantonatos, Brill's Companion to Sophocles (2012) 440
artemis Markantonatos, Brill's Companion to Sophocles (2012) 412
athena Markantonatos, Brill's Companion to Sophocles (2012) 412
atossa Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 141, 170
audience, theatre Markantonatos, Brill's Companion to Sophocles (2012) 424
cerberus Markantonatos, Brill's Companion to Sophocles (2012) 412
characters Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chorus, the, and women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chorus, the, sophocles use of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
chrysothemis, and a dream Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
chrysothemis, and electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
chrysothemis Markantonatos, Brill's Companion to Sophocles (2012) 420, 577
cithaeron, mount Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
cleombrotus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
clytaemestra Markantonatos, Brill's Companion to Sophocles (2012) 412, 420, 424, 440
clytemnestra Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 335
clytemnestra (sophocles), and electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
clytemnestra (sophocles), dream of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
coirtiridas Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
creon, and antigone Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
creon Markantonatos, Brill's Companion to Sophocles (2012) 412
croesus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
darius Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
deianeira Markantonatos, Brill's Companion to Sophocles (2012) 412
delphi Markantonatos, Brill's Companion to Sophocles (2012) 412, 420, 424; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 141
delphic Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
dionysus Markantonatos, Brill's Companion to Sophocles (2012) 412
dodona (oracle) Markantonatos, Brill's Companion to Sophocles (2012) 412
dreams, as messages Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
dreams Markantonatos, Brill's Companion to Sophocles (2012) 412
dreams and visions, dream figures, phantoms Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 355
dreams and visions, terminology, greek Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 355
electra, and a dream Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
electra, heroism of Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497; Markantonatos, Brill's Companion to Sophocles (2012) 412
electra (sophocles), dream in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
empyromancy Markantonatos, Brill's Companion to Sophocles (2012) 412, 420
epidaurus limera Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
episodes, of electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
eros Markantonatos, Brill's Companion to Sophocles (2012) 412
etna, mount Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
eumaeus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
euripides Markantonatos, Brill's Companion to Sophocles (2012) 577; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 141
fear, and dreams Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
furies Markantonatos, Brill's Companion to Sophocles (2012) 412, 577
gods, and humans Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
gods, named and unnamed Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 142
hades Markantonatos, Brill's Companion to Sophocles (2012) 412
helen Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
heliodorus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
hera Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 170
heracles Markantonatos, Brill's Companion to Sophocles (2012) 412; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77
hermes Markantonatos, Brill's Companion to Sophocles (2012) 412
hermione Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
herodotus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
heroism, of young women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
hierarchy, of social function, and women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
hieroscopy Markantonatos, Brill's Companion to Sophocles (2012) 412
humans, and the gods Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
hyllus Markantonatos, Brill's Companion to Sophocles (2012) 412
jocasta Markantonatos, Brill's Companion to Sophocles (2012) 424; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 335
justice (dikè), in electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
laius Markantonatos, Brill's Companion to Sophocles (2012) 412
libation bearers, the (aeschylus), and frightening dreams Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
libation bearers, the (aeschylus), clytemnestras dream in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
loyalty, of young women Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
lycian Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170, 335
matricide Markantonatos, Brill's Companion to Sophocles (2012) 420, 577
menander Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
merope Markantonatos, Brill's Companion to Sophocles (2012) 420
mycenae Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
mycene/mycenae Markantonatos, Brill's Companion to Sophocles (2012) 440
names, gods named and unnamed Budelmann, The Language of Sophocles: Communality, Communication, and Involvement (1999) 142
neoptolemus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
orestes, and a dream Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
orestes, and electra Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
orestes Markantonatos, Brill's Companion to Sophocles (2012) 420
parmenio Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
parthenon Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
persephone Markantonatos, Brill's Companion to Sophocles (2012) 412
persian wars Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
persians Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
philoctetes (sophocles), the chorus in Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
phoebus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
plataea Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
plutarch Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
polieus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128
polybus Markantonatos, Brill's Companion to Sophocles (2012) 420, 424
pylades Markantonatos, Brill's Companion to Sophocles (2012) 440
ritual time Markantonatos, Brill's Companion to Sophocles (2012) 424
sacrifiant' Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
sophocles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 141, 170
sparta Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 170
stasima, of electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
structure, of electra (sophocles) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 496, 497
tiresias/teiresias Markantonatos, Brill's Companion to Sophocles (2012) 412, 420
tiresias Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 77, 170, 335
tomb, of agamemnon Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 390
women, young Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 354
xerxes Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 141
zeus Markantonatos, Brill's Companion to Sophocles (2012) 412; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 128, 170