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Tiresias: The Ancient Mediterranean Religions Source Database



7482
Lucian, The Double Indictment, 1


nanZEUS: Hermes, Justice, Pan, Several Athenians. The Academy. The Stoa. Epicurus. Virtue. Luxury. Diogenes. Rhetoric. A Syrian. Dialogue: ZEUS: A curse on all those philosophers who will have it that none but the Gods are happy! If they could but know what we have to put up with on men's account, they would not envy us our nectar and our ambrosia. They take Homer's word for it all, — the word of a blind quack; 'tis he who pronounces us blessed, and expatiates on heavenly glories, he who could not see in front of his own nose. Look at the Sun, now. He yokes that chariot, and is riding through the heavens from morn till night, clothed in his garment of fire, and dispensing his rays abroad; not so much breathing-space as goes to the scratching of an ear; once let his horses catch him napping, and they have the bit between their teeth and are off 'cross country, with the result that the Earth is scorched to a cinder. The Moon is no better off: she is kept up into the small hours to light the reveller and the diner-out upon their homeward path. And then Apollo, — he has his work cut out for him: with such a press of oracular business, it is much if he has any ears left to hear with: he is wanted at Delphi; the next minute, he must be off to Colophon; then away to Xanthus; then back at a trot to Clarus; then it is Delos, then Branchidae; — in short, he is at the beck of every priestess who has taken her draught of holy water, munched her laurel-leaf, and made the tripod rock; it is now or never; if he is not there that minute to reel off the required oracle, his credit is gone. The traps they set for him too! He must have a dog's nose for lamb and tortoise in the pot, or his Lydian customer departs, laughing him to scorn. As for Asclepius, he has no peace for his patients: his eyes are acquainted with horror, and his hands with loathsomeness; another's sickness is his pain. To say nothing of the work that the Winds have to get through, what with sowing and winnowing and getting the ships along; or of Sleep, always on the wing, with Dream at his side all night giving a helping hand. Men have to thank us for all this: every one of us contribute


nanZeus. A curse on all those philosophers who will have it that none but the Gods are happy! If they could but know what we have to put up with on men’s account, they would not envy us our nectar and our ambrosia. They take Homer’s word for it all,— the word of a blind quack; ’tis he who pronounces us blessed, and expatiates on heavenly glories, he who could not see in front of his own nose. Look at the Sun, now. He yokes that chariot, and is riding through the heavens from morn till night, clothed in his garment of fire, and dispensing his rays abroad; not so much breathing space as goes to the scratching of an ear; once let his horses catch him napping, and they have the bit between their teeth and are off ‘cross country, with the result that the Earth is scorched to a cinder. The Moon is no better off: she is kept up into the small hours to light the reveller and the diner out upon their homeward path. And then Apollo,— he has his work cut out for him: with such a press of oracular business, it is much if he has any ears left to hear with: he is wanted at Delphi; the next minute, he must be off to Colophon; then away to Xanthus; then back at a trot to Clarus; then it is Delos, then Branchidae;— in short, he is at the beck of every priestess who has taken her draught of holy water, munched her laurel leaf, and made the tripod rock; it is now or never; if he is not there that minute to reel off the required oracle, his credit is gone. The traps they set for him too! He must have a dog’s nose for lamb and tortoise in the pot, or his Lydian customer departs, laughing him to scorn. As for Asclepius, he has no peace for his patients: his eyes are acquainted with horror, and his hands with loathsomeness; another’s sickness is his pain. To say nothing of the work that the Winds have to get through, what with sowing and winnowing and getting the ships along; or of Sleep, always on the wing, with Dream at his side all night giving a helping hand.


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

5 results
1. Homer, Odyssey, 14.422, 14.427-14.428, 14.434-14.437, 14.446-14.447 (8th cent. BCE - 7th cent. BCE)

2. Herodotus, Histories, 6.66 (5th cent. BCE - 5th cent. BCE)

6.66. Disputes arose over it, so the Spartans resolved to ask the oracle at Delphi if Demaratus was the son of Ariston. ,At Cleomenes' instigation this was revealed to the Pythia. He had won over a man of great influence among the Delphians, Cobon son of Aristophantus, and Cobon persuaded the priestess, Periallus, to say what Cleomenes wanted her to. ,When the ambassadors asked if Demaratus was the son of Ariston, the Pythia gave judgment that he was not. All this came to light later; Cobon was exiled from Delphi, and Periallus was deposed from her position.
3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

244a. that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrhtown); but this which I shall speak is by Stesichorus, son of Euphemus (Man of pious Speech) of Himera (Town of Desire). And I must say that this saying is not true, which teaches that when a lover is at hand the non-lover should be more favored, because the lover is insane, and the other sane. For if it were a simple fact that insanity is an evil, the saying would be true; but in reality the greatest of blessings come to us through madness, when it is sent as a gift of the gods. For the prophetess at Delphi
4. Lucian, Salaried Posts In Great Houses, 1 (2nd cent. CE - 2nd cent. CE)

5. Lucian, The Sky-Man, 26 (2nd cent. CE - 2nd cent. CE)

26. The prayers disposed of, he went on to the next chair and opening, and attended to oaths and their takers. These done with, and Hermodorus the Epicurean annihilated, he proceeded to the next chair to deal with omens, prophetic voices, and auguries. Then came the turn of the sacrifice aperture, through which the smoke came up and communicated to Zeus the name of the devotee it represented. After that, he was free to give his wind and weather orders:— Rain for Scythia today, a thunderstorm for Libya, snow for Greece. The north wind he instructed to blow in Lydia, the west to raise a storm in the Adriatic, the south to take a rest; a thousand bushels of hail to be distributed over Cappadocia.


Subjects of this text:

subject book bibliographic info
apollo Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
aristophanes Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
branchidai Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
contests, divinatory Johnston, Ancient Greek Divination (2008) 76
delphi Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
didyma Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
elis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
enthusiastic prophecy Johnston, Ancient Greek Divination (2008) 76
epiphany Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
ethiopia Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
eumaeus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
family Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
hermes Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
iamblichus Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
jason of pherae Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
laurel Johnston, Ancient Greek Divination (2008) 76
mopsus Johnston, Ancient Greek Divination (2008) 76
odysseus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
olympus, mount Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
panhellenic Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
persians Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
river Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
sophocles Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
translation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205
tripods and divination' Johnston, Ancient Greek Divination (2008) 76
xanthus, oracle of Johnston, Ancient Greek Divination (2008) 76
zeus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 56; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 205