Tiresias: The Ancient Mediterranean Religions Source Database

10414

Sophocles, Oedipus The King, 22-24
nan with wreathed branches in the market-place, and before the shrines of Pallas, and where Ismenus gives answer by fire. For the city, as you yourself see, is now sorely vexed, and can no longer lift her head from beneath the angry waves of death.
nan with wreathed branches in the market-place, and before the shrines of Pallas, and where Ismenus gives answer by fire. For the city, as you yourself see, is now sorely vexed, and can no longer lift her head from beneath the angry waves of death.
nan with wreathed branches in the market-place, and before the shrines of Pallas, and where Ismenus gives answer by fire. For the city, as you yourself see, is now sorely vexed, and can no longer lift her head from beneath the angry waves of death.

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

12 results
1. Homer, Iliad, 6.297-6.310, 9.223-9.225 (8th cent. BCE - 7th cent. BCE) 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;
2. Homer, Odyssey, 3.273-3.275, 9.231-9.232, 15.223, 15.257-15.258, 15.260 (8th cent. BCE - 7th cent. BCE)
3. Aeschylus, Agamemnon, 1055-1057, 91, 1054 (6th cent. BCE - 5th cent. BCE) 1054. πιθοῦ λιποῦσα τόνδʼ ἁμαξήρη θρόνον. Κλυταιμήστρα 1054. Obey thou, leaving this thy car-enthronement! KLUTAIMNESTRA.
4. Aeschylus, Libation-Bearers, 87 (6th cent. BCE - 5th cent. BCE) 87. τί φῶ χέουσα τάσδε κηδείους χοάς;
5. Aeschylus, Persians, 206-208, 205 (6th cent. BCE - 5th cent. BCE) 205. ὁρῶ δὲ φεύγοντʼ αἰετὸν πρὸς ἐσχάραν 205. But I saw an eagle fleeing for safety to the altar of Phoebus—and out of terror, my friends, I stood speechless. Thereupon I caught sight of a falcon rushing at full speed with outstretched wings and with his talons plucking at the head of the eagle, which did nothing but cower and
6. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE) 171. ἀγγέλλει δ' ὅτι νῦν τριταί-
7. Herodotus, Histories, 1.50, 6.81-6.82, 6.108.4, 7.117, 7.178, 7.189, 7.191, 7.219, 8.54, 8.122 (5th cent. BCE - 5th cent. BCE) 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. 6.81. 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. 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.
8. Sophocles, Ajax, 712-713, 220 (5th cent. BCE - 5th cent. BCE)
9. Sophocles, Antigone, 1001-1022, 999-1000 (5th cent. BCE - 5th cent. BCE)
10. Sophocles, Electra, 281, 637-659, 280 (5th cent. BCE - 5th cent. BCE)
11. Sophocles, Oedipus The King, 100-107, 11, 110-111, 114-115, 12-13, 139, 14, 140-141, 15, 151-154, 16, 163-166, 168-169, 17, 170-179, 18, 180-186, 19, 2, 20, 209, 21, 210-215, 23-29, 3, 30-39, 4, 40-42, 46-48, 5, 51, 55-64, 66-69, 7, 70-72, 8, 85, 861, 87-88, 911-923, 95-99, 1 (5th cent. BCE - 5th cent. BCE)
12. Thucydides, The History of The Peloponnesian War, 2.47.3-2.47.4 (5th cent. BCE - 4th cent. BCE) 2.47.3. Not many days after their arrival in Attica the plague first began to show itself among the Athenians. It was said that it had broken out in many places previously in the neighborhood of Lemnos and elsewhere; but a pestilence of such extent and mortality was nowhere remembered. 2.47.4. Neither were the physicians at first of any service, ignorant as they were of the proper way to treat it, but they died themselves the most thickly, as they visited the sick most often; nor did any human art succeed any better. Supplications in the temples, divinations, and so forth were found equally futile, till the overwhelming nature of the disaster at last put a stop to them altogether.

Subjects of this text:

subject	book bibliographic info
achaeans	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
advocate	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
aegina	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
aeschylus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
agamemnon	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
ajax	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
antigone (sophocles),and oedipus the king (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 507
apollo	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
athens,plague in	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
atossa	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
cadmus	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
chorus,antigone,in danger and safe	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
chorus,antigone,oedipus tyrannus	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
chorus,antigone,part of 'the large group'"	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
claudius,roman emperor,expulsion of jews from rome by	Feldman (2006), Judaism and Hellenism Reconsidered, 437
cleombrotus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
collective responsibility	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
croesus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
delphic	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
dionysus,disease,symptoms of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
euthyna	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
general parodos,of oedipus the king (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 507
gods,and the athenian plague	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
groups,and individuals	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
groups,threatened and safe	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
hera	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
herodotus	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
hippocratic medicine,as diagnostic system	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
hippocratic medicine,medical language/imagery in s. ot	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
immigrant/immigration	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
lakedaimonios sister	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
loimos	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
lycian	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
manumission	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
miasma	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
mycenae	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
oedipus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 507
oedipus rex,chorus	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
oedipus rex,house	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
oedipus rex and the polis	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
oedipus the king (sophocles),and the athenian plague	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
oedipus the king (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 507
oikos	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
orthos	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
paramone	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
personal responsibility (law)	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
perspective	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
pestilence	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
piraeus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
plague,in athens	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
plague,of thebes	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
plataea	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
polis	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
politician,sophocles as	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
pollution,as system of explanation	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
prologue,of oedipus the king (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 507
race	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
religion	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
representative/representation (legal)	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
sacrifiant	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
scrutiny	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
slave/slavery	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
sophocles,works,,oedipus rex	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
sophocles	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
sparta	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
spectators,text uncertain	Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 210
sterility	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
structure,of oedipus the king (sophocles)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 507
synegoria/synegoros	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
thebes	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
thucydides (politician),and the athenian plague	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 29
tiresias	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170
tragedy,and medicine'	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57
understanding of misfortune,through words,provided by concept of pollution	Meinel (2015), Pollution and Crisis in Greek Tragedy, 53
xenias graphe	Kapparis (2021), Women in the Law Courts of Classical Athens, 151
zeus	Jouanna (2012), Greek Medicine from Hippocrates to Galen, 57; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170