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Tiresias: The Ancient Mediterranean Religions Source Database

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35 results for "gods"
1. Hesiod, Works And Days, 287-292 (8th cent. BCE - 7th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 232
292. He made with humankind is very meet –
2. Thucydides, The History of The Peloponnesian War, 1.86.5, 1.123.2, 4.92.7 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 223, 228
1.86.5. ψηφίζεσθε οὖν, ὦ Λακεδαιμόνιοι, ἀξίως τῆς Σπάρτης τὸν πόλεμον, καὶ μήτε τοὺς Ἀθηναίους ἐᾶτε μείζους γίγνεσθαι μήτε τοὺς ξυμμάχους καταπροδιδῶμεν, ἀλλὰ ξὺν τοῖς θεοῖς ἐπίωμεν ἐπὶ τοὺς ἀδικοῦντας.’ 1.123.2. σπονδάς τε οὐ λύσετε πρότεροι, ἅς γε καὶ ὁ θεὸς κελεύων πολεμεῖν νομίζει παραβεβάσθαι, ἠδικημέναις δὲ μᾶλλον βοηθήσετε: λύουσι γὰρ οὐχ οἱ ἀμυνόμενοι, ἀλλ’ οἱ πρότεροι ἐπιόντες. 4.92.7. ὧν χρὴ μνησθέντας ἡμᾶς τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους πατέρων τῶν τότε ἀγαθῶν γενομένων παῖδας πειρᾶσθαι μὴ αἰσχῦναι τὰς προσηκούσας ἀρετάς, πιστεύσαντας δὲ τῷ θεῷ πρὸς ἡμῶν ἔσεσθαι, οὗ τὸ ἱερὸν ἀνόμως τειχίσαντες νέμονται, καὶ τοῖς ἱεροῖς ἃ ἡμῖν θυσαμένοις καλὰ φαίνεται, ὁμόσε χωρῆσαι τοῖσδε καὶ δεῖξαι ὅτι ὧν μὲν ἐφίενται πρὸς τοὺς μὴ ἀμυνομένους ἐπιόντες κτάσθων, οἷς δὲ γενναῖον τήν τε αὑτῶν αἰεὶ ἐλευθεροῦν μάχῃ καὶ τὴν ἄλλων μὴ δουλοῦσθαι ἀδίκως, ἀνανταγώνιστοι ἀπ’ αὐτῶν οὐκ ἀπίασιν.’ 1.86.5. Vote therefore, Lacedaemonians, for war, as the honor of Sparta demands, and neither allow the further aggrandizement of Athens , nor betray our allies to ruin, but with the gods let us advance against the aggressors.’ 1.123.2. You will not be the first to break a treaty which the god, in advising us to go to war, judges to be violated already, but rather to support a treaty that has been outraged: indeed, treaties are broken not by resistance but by aggression. 4.92.7. Remembering this, the old must equal their ancient exploits, and the young, the sons of the heroes of that time, must endeavor not to disgrace their native valour; and trusting in the help of the god whose temple has been sacrilegiously fortified, and in the victims which in our sacrifices have proved propitious, we must march against the enemy, and teach him that he must go and get what he wants by attacking some one who will not resist him, but that men whose glory it is to be always ready to give battle for the liberty of their own country, and never unjustly to enslave that of others, will not let him go without a struggle.’
3. Lysias, Orations, 6.3, 6.33, 14.39 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 205, 206, 233
4. Euripides, Hippolytus, 1331-1332, 1334, 1333 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 233
5. Euripides, Fragments, 1331, 1333-1334, 1332 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 233
6. Aristophanes, Peace, 33 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 74
33. οἷον δὲ κύψας ὁ κατάρατος ἐσθίει,
7. Aristophanes, Clouds, 578 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
578. δαιμόνων ἡμῖν μόναις οὐ θύετ' οὐδὲ σπένδετε,
8. Isocrates, Orations, 6.59-6.60 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 223
9. Euripides, Ion, 1074-1076, 1078, 1077 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 88
10. Antiphon, Orations, 1.27 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 88
11. Aristophanes, Knights, 1090-1091, 1173-1174 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
1174. καὶ νῦν ὑπερέχει σου χύτραν ζωμοῦ πλέαν.
12. Xenophon, The Persian Expedition, 3.2.10-3.2.13, 4.6.9-4.6.19, 5.1.2-5.1.13, 5.6.28-5.6.29, 6.1.31, 6.3.12, 6.3.18 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 223, 234
3.2.10. ἐτύγχανον λέγων ὅτι πολλαὶ καὶ καλαὶ ἐλπίδες ἡμῖν εἶεν σωτηρίας. πρῶτον μὲν γὰρ ἡμεῖς μὲν ἐμπεδοῦμεν τοὺς τῶν θεῶν ὅρκους, οἱ δὲ πολέμιοι ἐπιωρκήκασί τε καὶ τὰς σπονδὰς παρὰ τοὺς ὅρκους λελύκασιν. οὕτω δʼ ἐχόντων εἰκὸς τοῖς μὲν πολεμίοις ἐναντίους εἶναι τοὺς θεούς, ἡμῖν δὲ συμμάχους, οἵπερ ἱκανοί εἰσι καὶ τοὺς μεγάλους ταχὺ μικροὺς ποιεῖν καὶ τοὺς μικροὺς κἂν ἐν δεινοῖς ὦσι σῴζειν εὐπετῶς, ὅταν βούλωνται. 3.2.11. ἔπειτα δὲ ἀναμνήσω γὰρ ὑμᾶς καὶ τοὺς τῶν προγόνων τῶν ἡμετέρων κινδύνους, ἵνα εἰδῆτε ὡς ἀγαθοῖς τε ὑμῖν προσήκει εἶναι σῴζονταί τε σὺν τοῖς θεοῖς καὶ ἐκ πάνυ δεινῶν οἱ ἀγαθοί. ἐλθόντων μὲν γὰρ Περσῶν καὶ τῶν σὺν αὐτοῖς παμπληθεῖ στόλῳ ὡς ἀφανιούντων τὰς Ἀθήνας, ὑποστῆναι αὐτοὶ Ἀθηναῖοι τολμήσαντες ἐνίκησαν αὐτούς. 3.2.12. καὶ εὐξάμενοι τῇ Ἀρτέμιδι ὁπόσους κατακάνοιεν τῶν πολεμίων τοσαύτας χιμαίρας καταθύσειν τῇ θεῷ, ἐπεὶ οὐκ εἶχον ἱκανὰς εὑρεῖν, ἔδοξεν αὐτοῖς κατʼ ἐνιαυτὸν πεντακοσίας θύειν, καὶ ἔτι νῦν ἀποθύουσιν. 3.2.13. ἔπειτα ὅτε Ξέρξης ὕστερον ἀγείρας τὴν ἀναρίθμητον στρατιὰν ἦλθεν ἐπὶ τὴν Ἑλλάδα, καὶ τότε ἐνίκων οἱ ἡμέτεροι πρόγονοι τοὺς τούτων προγόνους καὶ κατὰ γῆν καὶ κατὰ θάλατταν. ὧν ἔστι μὲν τεκμήρια ὁρᾶν τὰ τρόπαια, μέγιστον δὲ μαρτύριον ἡ ἐλευθερία τῶν πόλεων ἐν αἷς ὑμεῖς ἐγένεσθε καὶ ἐτράφητε· οὐδένα γὰρ ἄνθρωπον δεσπότην ἀλλὰ τοὺς θεοὺς προσκυνεῖτε. 4.6.9. ἐμοὶ δέ γε, ἔφη ὁ Κλεάνωρ, δοκεῖ, ἐπὰν τάχιστα ἀριστήσωμεν, ἐξοπλισαμένους ὡς κράτιστα ἰέναι ἐπὶ τοὺς ἄνδρας. εἰ γὰρ διατρίψομεν τὴν τήμερον ἡμέραν, οἵ τε νῦν ἡμᾶς ὁρῶντες πολέμιοι θαρραλεώτεροι ἔσονται καὶ ἄλλους εἰκὸς τούτων θαρρούντων πλείους προσγενέσθαι. 4.6.10. μετὰ τοῦτον Ξενοφῶν εἶπεν· ἐγὼ δʼ οὕτω γιγνώσκω. εἰ μὲν ἀνάγκη ἐστὶ μάχεσθαι, τοῦτο δεῖ παρασκευάσασθαι, ὅπως ὡς κράτιστα μαχούμεθα· εἰ δὲ βουλόμεθα ὡς ῥᾷστα ὑπερβάλλειν, τοῦτό μοι δοκεῖ σκεπτέον εἶναι, ὅπως ὡς ἐλάχιστα μὲν τραύματα λάβωμεν, ὡς ἐλάχιστα δὲ σώματα ἀνδρῶν ἀποβάλωμεν. 4.6.11. τὸ μὲν οὖν ὄρος ἐστὶ τὸ ὁρώμενον πλέον ἢ ἐφʼ ἑξήκοντα στάδια, ἄνδρες δʼ οὐδαμοῦ φυλάττοντες ἡμᾶς φανεροί εἰσιν ἀλλʼ ἢ κατʼ αὐτὴν τὴν ὁδόν· πολὺ οὖν κρεῖττον τοῦ ἐρήμου ὄρους καὶ κλέψαι τι πειρᾶσθαι λαθόντας καὶ ἁρπάσαι φθάσαντας, εἰ δυναίμεθα, μᾶλλον ἢ πρὸς ἰσχυρὰ χωρία καὶ ἀνθρώπους παρεσκευασμένους μάχεσθαι. 4.6.12. πολὺ γὰρ ῥᾷον ὄρθιον ἀμαχεὶ ἰέναι ἢ ὁμαλὲς ἔνθεν καὶ ἔνθεν πολεμίων ὄντων, καὶ νύκτωρ ἀμαχεὶ μᾶλλον ἂν τὰ πρὸ ποδῶν ὁρῴη τις ἢ μεθʼ ἡμέραν μαχόμενος, καὶ ἡ τραχεῖα τοῖς ποσὶν ἀμαχεὶ ἰοῦσιν εὐμενεστέρα ἢ ἡ ὁμαλὴ τὰς κεφαλὰς βαλλομένοις. 4.6.13. καὶ κλέψαι δʼ οὐκ ἀδύνατόν μοι δοκεῖ εἶναι, ἐξὸν μὲν νυκτὸς ἰέναι, ὡς μὴ ὁρᾶσθαι, ἐξὸν δʼ ἀπελθεῖν τοσοῦτον ὡς μὴ αἴσθησιν παρέχειν. δοκοῦμεν δʼ ἄν μοι ταύτῃ προσποιούμενοι προσβάλλειν ἐρημοτέρῳ ἂν τῷ ὄρει χρῆσθαι· μένοιεν γὰρ ἂν αὐτοῦ μᾶλλον ἁθρόοι οἱ πολέμιοι. 4.6.14. ἀτὰρ τί ἐγὼ περὶ κλοπῆς συμβάλλομαι; ὑμᾶς γὰρ ἔγωγε, ὦ Χειρίσοφε, ἀκούω τοὺς Λακεδαιμονίους ὅσοι ἐστὲ τῶν ὁμοίων εὐθὺς ἐκ παίδων κλέπτειν μελετᾶν, καὶ οὐκ αἰσχρὸν εἶναι ἀλλὰ καλὸν κλέπτειν ὅσα μὴ κωλύει νόμος. 4.6.15. ὅπως δὲ ὡς κράτιστα κλέπτητε καὶ πειρᾶσθε λανθάνειν, νόμιμον ἄρα ὑμῖν ἐστιν, ἐὰν ληφθῆτε κλέπτοντες, μαστιγοῦσθαι. νῦν οὖν μάλα σοι καιρός ἐστιν ἐπιδείξασθαι τὴν παιδείαν, καὶ φυλάξασθαι μὴ ληφθῶμεν κλέπτοντες τοῦ ὄρους, ὡς μὴ πληγὰς λάβωμεν. 4.6.16. ἀλλὰ μέντοι, ἔφη ὁ Χειρίσοφος, κἀγὼ ὑμᾶς τοὺς Ἀθηναίους ἀκούω δεινοὺς εἶναι κλέπτειν τὰ δημόσια, καὶ μάλα ὄντος δεινοῦ κινδύνου τῷ κλέπτοντι, καὶ τοὺς κρατίστους μέντοι μάλιστα, εἴπερ ὑμῖν οἱ κράτιστοι ἄρχειν ἀξιοῦνται· ὥστε ὥρα καὶ σοὶ ἐπιδείκνυσθαι τὴν παιδείαν. 4.6.17. ἐγὼ μὲν τοίνυν, ἔφη ὁ Ξενοφῶν, ἕτοιμός εἰμι τοὺς ὀπισθοφύλακας ἔχων, ἐπειδὰν δειπνήσωμεν, ἰέναι καταληψόμενος τὸ ὄρος. ἔχω δὲ καὶ ἡγεμόνας· οἱ γὰρ γυμνῆτες τῶν ἑπομένων ἡμῖν κλωπῶν ἔλαβόν τινας ἐνεδρεύσαντες· τούτων καὶ πυνθάνομαι ὅτι οὐκ ἄβατόν ἐστι τὸ ὄρος, ἀλλὰ νέμεται αἰξὶ καὶ βουσίν· ὥστε ἐάνπερ ἅπαξ λάβωμέν τι τοῦ ὄρους, βατὰ καὶ τοῖς ὑποζυγίοις ἔσται. 4.6.18. ἐλπίζω δὲ οὐδὲ τοὺς πολεμίους μενεῖν ἔτι, ἐπειδὰν ἴδωσιν ἡμᾶς ἐν τῷ ὁμοίῳ ἐπὶ τῶν ἄκρων· οὐδὲ γὰρ νῦν ἐθέλουσι καταβαίνειν εἰς τὸ ἴσον ἡμῖν. 4.6.19. ὁ δὲ Χειρίσοφος εἶπε· καὶ τί δεῖ σὲ ἰέναι καὶ λιπεῖν τὴν ὀπισθοφυλακίαν; ἀλλὰ ἄλλους πέμψον, ἂν μή τινες ἐθέλοντες ἀγαθοὶ φαίνωνται. 5.1.2. ἐκ δὲ τούτου ξυνελθόντες ἐβουλεύοντο περὶ τῆς λοιπῆς πορείας· ἀνέστη δὲ πρῶτος Λέων Θούριος καὶ ἔλεξεν ὧδε. ἐγὼ μὲν τοίνυν, ἔφη, ὦ ἄνδρες, ἀπείρηκα ἤδη ξυσκευαζόμενος καὶ βαδίζων καὶ τρέχων καὶ τὰ ὅπλα φέρων καὶ ἐν τάξει ὢν καὶ φυλακὰς φυλάττων καὶ μαχόμενος, ἐπιθυμῶ δὲ ἤδη παυσάμενος τούτων τῶν πόνων, ἐπεὶ θάλατταν ἔχομεν, πλεῖν τὸ λοιπὸν καὶ ἐκταθεὶς ὥσπερ Ὀδυσσεὺς ἀφικέσθαι εἰς τὴν Ἑλλάδα. 5.1.3. ταῦτα ἀκούσαντες οἱ στρατιῶται ἀνεθορύβησαν ὡς εὖ λέγει· καὶ ἄλλος ταὔτʼ ἔλεγε, καὶ πάντες οἱ παριόντες. ἔπειτα δὲ Χειρίσοφος ἀνέστη καὶ εἶπεν ὧδε. 5.1.4. φίλος μοί ἐστιν, ὦ ἄνδρες, Ἀναξίβιος, ναυαρχῶν δὲ καὶ τυγχάνει. ἢν οὖν πέμψητέ με, οἴομαι ἂν ἐλθεῖν καὶ τριήρεις ἔχων καὶ πλοῖα τὰ ἡμᾶς ἄξοντα· ὑμεῖς δὲ εἴπερ πλεῖν βούλεσθε, περιμένετε ἔστʼ ἂν ἐγὼ ἔλθω· ἥξω δὲ ταχέως. ἀκούσαντες ταῦτα οἱ στρατιῶται ἥσθησάν τε καὶ ἐψηφίσαντο πλεῖν αὐτὸν ὡς τάχιστα. 5.1.5. μετὰ τοῦτον Ξενοφῶν ἀνέστη καὶ ἔλεξεν ὧδε. Χειρίσοφος μὲν δὴ ἐπὶ πλοῖα στέλλεται, ἡμεῖς δὲ ἀναμενοῦμεν. ὅσα μοι οὖν δοκεῖ καιρὸς εἶναι ποιεῖν ἐν τῇ μονῇ, ταῦτα ἐρῶ. 5.1.6. πρῶτον μὲν τὰ ἐπιτήδεια δεῖ πορίζεσθαι ἐκ τῆς πολεμίας· οὔτε γὰρ ἀγορὰ ἔστιν ἱκανὴ οὔτε ὅτου ὠνησόμεθα εὐπορία εἰ μὴ ὀλίγοις τισίν· ἡ δὲ χώρα πολεμία· κίνδυνος οὖν πολλοὺς ἀπόλλυσθαι, ἢν ἀμελῶς τε καὶ ἀφυλάκτως πορεύησθε ἐπὶ τὰ ἐπιτήδεια. 5.1.7. ἀλλά μοι δοκεῖ σὺν προνομαῖς λαμβάνειν τὰ ἐπιτήδεια, ἄλλως δὲ μὴ πλανᾶσθαι, ὡς σῴζησθε, ἡμᾶς δὲ τούτων ἐπιμελεῖσθαι. 5.1.8. ἔδοξε ταῦτα. ἔτι τοίνυν ἀκούσατε καὶ τάδε. ἐπὶ λείαν γὰρ ὑμῶν ἐκπορεύσονταί τινες. οἴομαι οὖν βέλτιστον εἶναι ἡμῖν εἰπεῖν τὸν μέλλοντα ἐξιέναι, φράζειν δὲ καὶ ὅποι, ἵνα καὶ τὸ πλῆθος εἰδῶμεν τῶν ἐξιόντων καὶ τῶν μενόντων καὶ ξυμπαρασκευάζωμεν, ἐάν τι δέῃ, κἂν βοηθῆσαί τισι καιρὸς ᾖ, εἰδῶμεν ὅποι δεήσει βοηθεῖν, καὶ ἐάν τις τῶν ἀπειροτέρων ἐγχειρῇ ποι, ξυμβουλεύωμεν πειρώμενοι εἰδέναι τὴν δύναμιν ἐφʼ οὓς ἂν ἴωσιν. 5.1.9. ἔδοξε καὶ ταῦτα. ἐννοεῖτε δὴ καὶ τόδε, ἔφη. σχολὴ τοῖς πολεμίοις λῄζεσθαι, καὶ δικαίως ἡμῖν ἐπιβουλεύουσιν· ἔχομεν γὰρ τὰ ἐκείνων· ὑπερκάθηνται δὲ ἡμῶν. φυλακὰς δή μοι δοκεῖ δεῖν περὶ τὸ στρατόπεδον εἶναι· ἐὰν οὖν κατὰ μέρος μερισθέντες φυλάττωμεν καὶ σκοπῶμεν, ἧττον ἂν δύναιντο ἡμᾶς θηρᾶν οἱ πολέμιοι. ἔτι τοίνυν τάδε ὁρᾶτε. 5.1.10. εἰ μὲν ἠπιστάμεθα σαφῶς ὅτι ἥξει πλοῖα Χειρίσοφος ἄγων ἱκανά, οὐδὲν ἂν ἔδει ὧν μέλλω λέγειν· νῦν δʼ ἐπεὶ τοῦτο ἄδηλον, δοκεῖ μοι πειρᾶσθαι πλοῖα συμπαρασκευάζειν καὶ αὐτόθεν. ἢν μὲν γὰρ ἔλθῃ, ὑπαρχόντων ἐνθάδε ἐν ἀφθονωτέροις πλευσόμεθα· ἢν δὲ μὴ ἄγῃ, τοῖς ἐνθάδε χρησόμεθα. 5.1.11. ὁρῶ δὲ ἐγὼ πλοῖα πολλάκις παραπλέοντα· εἰ οὖν αἰτησάμενοι παρὰ Τραπεζουντίων μακρὰ πλοῖα κατάγοιμεν καὶ φυλάττοιμεν αὐτά, τὰ πηδάλια παραλυόμενοι, ἕως ἂν ἱκανὰ τὰ ἄξοντα γένηται, ἴσως ἂν οὐκ ἀπορήσαιμεν κομιδῆς οἵας δεόμεθα. ἔδοξε καὶ ταῦτα. 5.1.12. ἐννοήσατε δʼ, ἔφη, εἰ εἰκὸς καὶ τρέφειν ἀπὸ κοινοῦ οὓς ἂν καταγάγωμεν ὅσον ἂν χρόνον ἡμῶν ἕνεκεν μένωσι, καὶ ναῦλον ξυνθέσθαι, ὅπως ὠφελοῦντες καὶ ὠφελῶνται. ἔδοξε καὶ ταῦτα. 5.1.13. δοκεῖ τοίνυν μοι, ἔφη, ἢν ἄρα καὶ ταῦτα ἡμῖν μὴ ἐκπεραίνηται ὥστε ἀρκεῖν πλοῖα, τὰς ὁδοὺς ἃς δυσπόρους ἀκούομεν εἶναι ταῖς παρὰ θάλατταν οἰκούσαις πόλεσιν ἐντείλασθαι ὁδοποιεῖν· πείσονται γὰρ καὶ διὰ τὸ φοβεῖσθαι καὶ διὰ τὸ βούλεσθαι ἡμῶν ἀπαλλαγῆναι. 5.6.28. ἐγώ, ὦ ἄνδρες, θύομαι μὲν ὡς ὁρᾶτε ὁπόσα δύναμαι καὶ ὑπὲρ ὑμῶν καὶ ὑπὲρ ἐμαυτοῦ ὅπως ταῦτα τυγχάνω καὶ λέγων καὶ νοῶν καὶ πράττων ὁποῖα μέλλει ὑμῖν τε κάλλιστα καὶ ἄριστα ἔσεσθαι καὶ ἐμοί. καὶ νῦν ἐθυόμην περὶ αὐτοῦ τούτου, εἰ ἄμεινον εἴη ἄρχεσθαι λέγειν εἰς ὑμᾶς καὶ πράττειν περὶ τούτων ἢ παντάπασι μηδὲ ἅπτεσθαι τοῦ πράγματος. 5.6.29. Σιλανὸς δέ μοι ὁ μάντις ἀπεκρίνατο τὸ μὲν μέγιστον, τὰ ἱερὰ καλὰ εἶναι· ᾔδει γὰρ καὶ ἐμὲ οὐκ ἄπειρον ὄντα διὰ τὸ ἀεὶ παρεῖναι τοῖς ἱεροῖς· ἔλεξε δὲ ὅτι ἐν τοῖς ἱεροῖς φαίνοιτό τις δόλος καὶ ἐπιβουλὴ ἐμοί, ὡς ἄρα γιγνώσκων ὅτι αὐτὸς ἐπεβούλευε διαβάλλειν με πρὸς ὑμᾶς. ἐξήνεγκε γὰρ τὸν λόγον ὡς ἐγὼ πράττειν ταῦτα διανοοίμην ἤδη οὐ πείσας ὑμᾶς. 6.1.31. καὶ ὁ Ξενοφῶν ἐπεὶ ἑώρα πλείονος ἐνδέον, παρελθὼν εἶπεν· ἀλλʼ, ὦ ἄνδρες, ἔφη, ὡς πάνυ εἰδῆτε, ὀμνύω ὑμῖν θεοὺς πάντας καὶ πάσας, ἦ μὴν ἐγώ, ἐπεὶ τὴν ὑμετέραν γνώμην ᾐσθανόμην, ἐθυόμην εἰ βέλτιον εἴη ὑμῖν τε ἐμοὶ ἐπιτρέψαι ταύτην τὴν ἀρχὴν καὶ ἐμοὶ ὑποστῆναι· καί μοι οἱ θεοὶ οὕτως ἐν τοῖς ἱεροῖς ἐσήμηναν ὥστε καὶ ἰδιώτην ἂν γνῶναι ὅτι τῆς μοναρχίας ἀπέχεσθαί με δεῖ. 6.3.12. ἄνδρες στρατιῶται, τῶν Ἀρκάδων οἱ μὲν τεθνᾶσιν, οἱ δὲ λοιποὶ ἐπὶ λόφου τινὸς πολιορκοῦνται. νομίζω δʼ ἔγωγε, εἰ ἐκεῖνοι ἀπολοῦνται, οὐδʼ ἡμῖν εἶναι οὐδεμίαν σωτηρίαν, οὕτω μὲν πολλῶν ὄντων τῶν πολεμίων, οὕτω δὲ τεθαρρηκότων. 6.3.18. καὶ ὁ θεὸς ἴσως ἄγει οὕτως, ὃς τοὺς μεγαληγορήσαντας ὡς πλέον φρονοῦντας ταπεινῶσαι βούλεται, ἡμᾶς δὲ τοὺς ἀπὸ τῶν θεῶν ἀρχομένους ἐντιμοτέρους ἐκείνων καταστῆσαι. ἀλλʼ ἕπεσθαι χρὴ καὶ προσέχειν τὸν νοῦν, ὡς ἂν τὸ παραγγελλόμενον δύνησθε ποιεῖν. 3.2.10. I was saying that we have many fair hopes of deliverance. For, in the first place, we are standing true to the oaths we took in the name of the gods, while our enemies have perjured themselves and, in violation of their oaths, have broken the truce. This being so, it is fair to assume that the gods are their foes and our allies—and the gods are able speedily to make the strong weak and, when they so will, easily to deliver the weak, even though they be in dire perils. 3.2.11. Secondly, I would remind you of the perils of our own forefathers, to show you not only that it is your right to be brave men, but that brave men are delivered, with the help of the gods, even out of most dreadful dangers. For when the Persians and their followers came with a vast array to blot Athens out of existence, the Athenians dared, unaided, to withstand them, and won the victory. In the battle of Marathon, 490 B.C. 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day. 3.2.13. Again, when Xerxes at a later time gathered together that countless Herodotus ( Hdt. 7.185 ) puts the whole number of fighting men in Xerxes’ armament at 2,641,610. host and came against Greece , then too our forefathers were victorious, both by land and by sea, By sea at Salamis ( 480 B.C.) and by land at Plataea ( 479 B.C.). over the forefathers of our enemies. As tokens of these victories we may, indeed, still behold the trophies, but the strongest witness to them is the freedom of the states in which you were born and bred; for to no human creature do you pay homage as master, but to the gods alone. 4.6.9. My opinion is, said Cleanor, that as soon as we have breakfasted, we should arm ourselves and advance upon these men with all the strength we have. For if we waste this day, not only will the enemy who are now looking at us become bolder, but others, in greater numbers, when these are once emboldened, are likely to join them. 4.6.10. After Cleanor had spoken, Xenophon said: And I think this way: if it is necessary for us to fight, our preparation should have this end in view, to make the strongest possible fight; but if we wish to effect a passage in the easiest way we can, then, in my opinion, our consideration should be on this point, how we may sustain the fewest wounds and sacrifice the fewest lives. 4.6.11. Now this mountain—or the part of it that we see—extends over more than sixty stadia, but as for men to guard it against us, none are to be seen anywhere except on the road above; it is far better, therefore, to turn to the unoccupied part of the mountain and try either to steal a position by eluding the enemy’s observation or to seize it by getting ahead of them, in whatever way we can, rather than to fight against strong places and men prepared. 4.6.12. For it is far easier to march uphill without fighting than over level ground with enemies on this side and that; one can see what is in front of him more easily by night if he is not fighting than by day if he is fighting; and the rough road is more comfortable to men who are going over it without fighting than the smooth road to men who are being pelted on the head. 4.6.13. And as for stealing a position, that does not seem to me impossible, for we can go during the night so as not to be seen, and we can get far enough away from the enemy so as not to be heard. I do think, however, that if we should make a feint of attacking here, we should find the rest of the mountain all the more deserted, for the enemy would be more likely to remain in a body where they are. 4.6.14. But why should I be the man to make suggestions about stealing? For, as I hear, Cheirisophus, you Lacedaemonians, at least those among you who belong to the peers, The Dorian aristocracy of Sparta . practise stealing even from childhood, and count it not disgraceful but honourable to steal anything that the law does not prevent you from taking. 4.6.15. And in order that you may steal with all possible skill and may try not to be caught at it, it is the law of your land that, if you are caught stealing, you are flogged. Now, therefore, is just the time for you to display your training, and to take care that we do not get caught stealing any of the mountain, so that we shall not get a beating. 4.6.16. Well, for all that, said Cheirisophus, I hear on my side that you Athenians are terribly clever at stealing the public funds, even though it is terribly dangerous for the stealer, and, in fact, that your best people do it most, at least if they really are your best who are deemed worthy to rule; hence it is time for you also to be displaying your training. 4.6.17. Well, said Xenophon, I am ready to set out with the rearguard, as soon as we have dined, to seize possession of the mountain. And I have guides, too; for the light troops set an ambush and captured some of the stealing rascals who are following us. From these fellows I also learn that the mountain is not impassable, but is pastured with goats and cattle; therefore if we once get possession of any part of the mountain, our pack animals also will find it passable. 4.6.18. And I hope that the enemy will remove themselves from our way as soon as they see us on a level with them upon the heights; for they are not willing now to come down and meet us on our level. 4.6.19. Then Cheirisophus said: But why should you be the one to go, and leave your post with the rearguard? Send others rather, unless some good men offer themselves as volunteers. 5.1.2. After this they gathered together and proceeded to take counsel in regard to the remainder of their journey; and the first man to get up was Leon of Thurii, who spoke as follows: Well, I, for my part, gentlemen, he said, am tired by this time of packing up and walking and running and carrying my arms and being in line and standing guard and fighting, and what I long for now is to be rid of these toils, since we have the sea, and to sail the rest of the way, and so reach Greece stretched out on my back, like Odysseus. See Hom. Od. 5.75-118 . 5.1.3. Upon hearing these words the soldiers shouted out that he was quite right; and another man said the same thing, and in fact all who rose to speak. Then Cheirisophus got up and spoke as follows: 5.1.4. I have a friend Anaxibius, gentlemen, and he happens also to be Admiral. Not an admiral, for ναύαρχος was the distinctive title of the commanding officer of the Lacedaemonian fleet. So if you will send me to him, I presume I can bring back with me ships of war and merchant vessels to carry us; for yourselves, if you really wish to go by sea, wait until I return; and I shall return speedily. When they heard this, the soldiers were delighted, and voted that Cheirisophus should set sail with all speed. 5.1.5. After him Xenophon rose and spoke as follows: Cheirisophus, then, is setting off after ships, and we are to stay here; I am going to speak, therefore, of all the things that it seems to me proper for us to be doing while we wait. 5.1.6. In the first place, we must obtain provisions from hostile territory, for we neither have an adequate market, nor have we, with some few exceptions, the means wherewith to buy; but the territory is hostile, and hence there is danger that many of you will perish if you set out after provisions carelessly and unguardedly. 5.1.7. Rather, it seems to me that you ought to get your provisions in foraging parties and not roam about at random, in order that you may be kept safe, and that we generals ought to have charge of this matter. This proposal was adopted. 5.1.8. Listen, then, to this further point. Some of you are to journey forth after plunder. Now I think it is best for the man who is going out to inform us of the fact and to tell us also whither he is going, in order that we may know the number of men who are going out and the number who are staying behind; then we can help, if need be, in making preparations, and if there be occasion to go to any one’s assistance, we shall know whither we are to go with such assistance, and if a man who is without experience is making an attempt in any quarter, we can advise him by trying to ascertain the strength of those against whom he may be going. This proposal also was adopted. 5.1.9. Then, he said, consider this matter also. Our enemies have leisure for plundering and they are plotting against us—quite properly, seeing that we have appropriated what was theirs; and they are posted up above us. So it seems to me that we ought to have guards around our camp; supposing, then, that we take turns in standing guard and keeping watch, the enemy would be less able to harry us. 5.1.10. Here is still another point to note. If we knew beyond doubt that Cheirisophus would bring back with him an adequate number of ships, there would be no need of what I am about to say; but since in fact that is uncertain, I think we should try to do our part by procuring ships here also. For if he does bring enough, then with those at hand here we shall have a more abundant supply to sail in, while if he does not, we shall use those which we have here. 5.1.11. Now I see ships sailing past frequently, and if we can get the Trapezuntians to give us men-of-war and so bring these ships into port and keep them under guard, unshipping their rudders meanwhile, until we get enough to carry us, perhaps we should not lack such means of transport as we need. This proposal also was adopted. 5.1.12. Again, he said, do you not think it reasonable that we should maintain from our common fund the sailors we thus bring into port for as long a time as they may be waiting for our sakes, and that we should agree upon a price for our passage, so that in conferring a benefit upon us they may also benefit themselves? This proposal also was adopted. 5.1.13. Now it seems to me, he continued, that if perchance this plan also shall fail to provide us with enough ships, we must turn to the roads, which we hear are difficult to travel, and direct the cities that are situated along the sea to repair them; for they will obey, not only from fear, but also from the desire to be rid of us. 6.1.31. Then Xenophon, seeing that something more was needed, came forward and spoke again: Well, soldiers, he said, that you may understand the matter fully I swear to you by all the gods and goddesses that in very truth, so soon as I became aware of your intention, I offered sacrifices to learn whether it was best for you to entrust to me this command and for me to undertake it; and the gods gave me such signs in the sacrifices that even a layman could perceive that I must withhold myself from accepting the sole command. 6.3.12. Fellow soldiers, some of the Arcadians have been killed and the remainder of them are being besieged upon a certain hill. Now it is my own belief that if they are to perish, there is no salvation for us either, the enemy being so numerous and made so confident by their success. 6.3.18. And it may be that the god is guiding events in this way, he who wills that those who talked boastfully, as though possessed of superior wisdom, should be brought low, and that we, who always begin with the gods, i.e. consult the gods before undertaking any enterprise. The expression was proverbial. should be set in a place of higher honour than those boasters. And now you must keep in line and on the alert, so that you can carry out the orders that are given.
13. Aristophanes, Acharnians, 38-39 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 292
39. ἐάν τις ἄλλο πλὴν περὶ εἰρήνης λέγῃ.
14. Xenophon, Memoirs, 2.1.20 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 232
2.1.20. ἔτι δὲ αἱ μὲν ῥᾳδιουργίαι καὶ ἐκ τοῦ παραχρῆμα ἡδοναὶ οὔτε σώματι εὐεξίαν ἱκαναί εἰσιν ἐνεργάζεσθαι, ὥς φασιν οἱ γυμνασταί, οὔτε ψυχῇ ἐπιστήμην ἀξιόλογον οὐδεμίαν ἐμποιοῦσιν, αἱ δὲ διὰ καρτερίας ἐπιμέλειαι τῶν καλῶν τε κἀγαθῶν ἔργων ἐξικνεῖσθαι ποιοῦσιν, ὥς φασιν οἱ ἀγαθοὶ ἄνδρες. λέγει δέ που καὶ Ἡσίοδος· τὴν μὲν γὰρ κακότητα καὶ ἰλαδὸν ἔστιν ἑλέσθαι ῥηιδίως· λείη μὲν ὁδός, μάλα δʼ ἐγγύθι ναίει. τῆς δʼ ἀρετῆς ἱδρῶτα θεοὶ προπάροιθεν ἔθηκαν ἀθάνατοι· μακρὸς δὲ καὶ ὄρθιος οἶμος ἐς αὐτὴν καὶ τρηχὺς τὸ πρῶτον· ἐπὴν δʼ εἰς ἄκρον ἵκηαι, ῥηιδίη δὴ ἔπειτα πέλει, χαλεπή περ ἐοῦσα. Hes. WD 285 μαρτυρεῖ δὲ καὶ Ἐπίχαρμος ἐν τῷδε· τῶν πόνων πωλοῦσιν ἡμῖν πάντα τἀγάθʼ οἱ θεοί. Epicharmus καὶ ἐν ἄλλῳ δὲ τόπῳ φησίν· ὦ πονηρέ, μὴ τὰ μαλακὰ μῶσο, μὴ τὰ σκλήρʼ ἔχῃς. Epicharmus 2.1.20. Moreover, indolence and present enjoyment can never bring the body into good condition, as trainers say, neither do they put into the soul knowledge of any value, but strenuous effort leads up to good and noble deeds, as good men say. And so says Hesiod somewhere: Hes. WD 285 Wickedness can be had in abundance easily: smooth is the road and very nigh she dwells. But in front of virtue the gods immortal have put sweat: long and steep is the path to her and rough at first; but when you reach the top, then at length the road is easy, hard though it was. Hes. WD 285 And we have the testimony of Epicharmus too in the line: The gods demand of us toil as the price of all good things. Epicharmus And elsewhere he says: Knave, yearn not for the soft things, lest thou earn the hard. Epicharmus
15. Xenophon, Hellenica, 6.5.41 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
16. Demosthenes, Orations, 1.10, 1.12, 2.2, 2.22, 3.4-3.5, 3.21-3.31, 4.1, 4.12, 4.42, 11.2, 13.20, 13.26-13.31, 14.25, 15.2-15.3, 15.15, 18.253, 18.258-18.262, 19.23, 19.45-19.46, 19.70-19.71, 19.226, 19.254, 19.256-19.257, 19.287, 19.297-19.299, 21.52-21.53, 23.43, 23.204-23.210, 24.135, 25.11 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 71, 74, 205, 206, 207, 208, 209, 223, 228, 229, 230, 231, 232, 233, 234, 235, 292
17. Lycurgus, Against Leocrates, 105, 148, 26, 84-87, 95-96, 82 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 205
18. Dinarchus, Or., 1.26 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
19. Anon., 1 Enoch, 1000-1089, 1091-1095, 473-475, 58-61, 999, 1090 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 223
20. Cicero, In Catilinam, 3.21 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
21. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 160
22. Hermogenes, On Types of Style, 2.11 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 160
23. Pollux, Onomasticon, 8.52 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 160
25. Solon, Ie2, 4  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
26. Epicharmus, Pcg, 271  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 232
27. Dionysius Hal., De Imit., None  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 160
29. Trgf, Adesp., 296  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 160
31. Epigraphy, Ii2, 10510  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229
32. Anonymus, Rh. Al., 142521, 142523-142524, 142522  Tagged with subjects: •nan Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 223, 231
33. Aeschines, Or., 1.188, 2.158, 3.57, 3.88, 3.108, 3.112, 3.130, 3.196, 3.232  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 88, 206, 208, 229
35. Ep., Pr., 24.3  Tagged with subjects: •gods, goodwill Found in books: Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 229