Tiresias: The Ancient Mediterranean Religions Source Database

^12.3 הִשָּׁמֶר לְךָ פֶּן־תִּנָּקֵשׁ אַחֲרֵיהֶם אַחֲרֵי הִשָּׁמְדָם מִפָּנֶיךָ וּפֶן־תִּדְרֹשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ הַגּוֹיִם הָאֵלֶּה אֶת־אֱלֹהֵיהֶם וְאֶעֱשֶׂה־כֵּן גַּם־אָנִי׃

^12.3 And ye shall break down their altars, and dash in pieces their pillars, and burn their Asherim with fire; and ye shall hew down the graven images of their gods; and ye shall destroy their name out of that place.

^15.3 יְהוָה אִישׁ מִלְחָמָה יְהוָה שְׁמוֹ׃, ^15.4 מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃

^15.3 The LORD is a man of war, The LORD is His name. ^15.4 Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea.

^10.496 ἀσθμαίνοντα· κακὸν γὰρ ὄναρ κεφαλῆφιν ἐπέστη

" ^10.496 him the thirteenth he robbed of honey-sweet life, as he breathed hard, for like to an evil dream there stood above his head that night the son of Oeneus son, by the devise of Athene. Meanwhile steadfast Odysseus loosed the single-hooved horses and bound them together with the reins, and drave them forth from the throng,"

ἐλθέμεν· ἦ κʼ ἀσπαστὸν ἐμοὶ καὶ παιδὶ γένοιτο.

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³² τορὸς δὲ Φοῖβος ὀρθόθριξ ³³ δόμων ὀνειρόμαντις, ἐξ ὕπνου κότον, ³⁴ πνέων, ἀωρόνυκτον ἀμβόαμα, ³⁵ μυχόθεν ἔλακε περὶ φόβῳ, ³⁶ γυναικείοισιν ἐν δώμασιν βαρὺς πίτνων. ³⁷ κριταί τε τῶνδʼ ὀνειράτων, ³⁸ θεόθεν ἔλακον ὑπέγγυοι, ³⁹ μέμφεσθαι τοὺς γᾶς, ⁴⁰ νέρθεν περιθύμως, ⁴¹ τοῖς κτανοῦσί τʼ ἐγκοτεῖν. Χορός, ⁴² τοιάνδε χάριν ἀχάριτον ἀπότροπον κακῶν, ⁴³ ἰὼ γαῖα μαῖα, ⁵²³ οἶδʼ, ὦ τέκνον, παρῆ γάρ· ἔκ τʼ ὀνειράτων, ⁵²⁴ καὶ νυκτιπλάγκτων δειμάτων πεπαλμένη, ⁵²⁵ χοὰς ἔπεμψε τάσδε δύσθεος γυνή. Ὀρέστης, ⁵²⁶ ἦ καὶ πέπυσθε τοὔναρ, ὥστʼ ὀρθῶς φράσαι; Χορός, ⁵²⁷ τεκεῖν δράκοντʼ ἔδοξεν, ὡς αὐτὴ λέγει. Ὀρέστης, ⁵²⁸ καὶ ποῖ τελευτᾷ καὶ καρανοῦται λόγος; Χορός, ⁵²⁹ ἐν σπαργάνοισι παιδὸς ὁρμίσαι δίκην. Ὀρέστης, ⁵³⁰ τίνος βορᾶς χρῄζοντα, νεογενὲς δάκος; Χορός, ⁵³¹ αὐτὴ προσέσχε μαζὸν ἐν τὠνείρατι. Ὀρέστης, ⁵³² καὶ πῶς ἄτρωτον οὖθαρ ἦν ὑπὸ στύγους; Χορός, ⁵³³ ὥστʼ ἐν γάλακτι θρόμβον αἵματος σπάσαι. Ὀρέστης, ⁵³⁴ οὔτοι μάταιον· ἀνδρὸς ὄψανον πέλει. Χορός, ⁵³⁵ ἡ δʼ ἐξ ὕπνου κέκλαγγεν ἐπτοημένη. ⁵³⁶ πολλοὶ δʼ ἀνῇθον, ἐκτυφλωθέντες σκότῳ, ⁵³⁷ λαμπτῆρες ἐν δόμοισι δεσποίνης χάριν·, ⁵³⁸ πέμπει τʼ ἔπειτα τάσδε κηδείους χοάς, ⁵³⁹ ἄκος τομαῖον ἐλπίσασα πημάτων. Ὀρέστης, ⁵⁴⁰ ἀλλʼ εὔχομαι γῇ τῇδε καὶ πατρὸς τάφῳ, ⁵⁴¹ τοὔνειρον εἶναι τοῦτʼ ἐμοὶ τελεσφόρον. ⁵⁴² κρίνω δέ τοί νιν ὥστε συγκόλλως ἔχειν. ⁵⁴³ εἰ γὰρ τὸν αὐτὸν χῶρον ἐκλιπὼν ἐμοὶ, ⁵⁴⁴ οὕφις ἐμοῖσι σπαργάνοις ὡπλίζετο, ⁵⁴⁵ καὶ μαστὸν ἀμφέχασκʼ ἐμὸν θρεπτήριον, ⁵⁴⁶ θρόμβῳ δʼ ἔμειξεν αἵματος φίλον γάλα, ⁵⁴⁷ ἡ δʼ ἀμφὶ τάρβει τῷδʼ ἐπῴμωξεν πάθει, ⁵⁴⁸ δεῖ τοί νιν, ὡς ἔθρεψεν ἔκπαγλον τέρας, ⁵⁴⁹ θανεῖν βιαίως· ἐκδρακοντωθεὶς δʼ ἐγὼ, ⁵⁵⁰ κτείνω νιν, ὡς τοὔνειρον ἐννέπει τόδε. Χορός, ⁵⁵¹ τερασκόπον δὴ τῶνδέ σʼ αἱροῦμαι πέρι. ⁵⁵² γένοιτο δʼ οὕτως. τἄλλα δʼ ἐξηγοῦ φίλοις,

³² For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace, ³³ For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace, ³⁴ For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace, ³⁵ a cry that fell heavily on the women’s quarter. And the readers of these dreams, bound under pledge, cried out from the god that those, ³⁹ a cry that fell heavily on the women’s quarter. And the readers of these dreams, bound under pledge, cried out from the god that those, ⁴⁰ beneath the earth cast furious reproaches and rage against their murderers. Chorus, ⁴¹ beneath the earth cast furious reproaches and rage against their murderers. Chorus, ⁴² Intending to ward off evil with such a graceless grace, O mother Earth, ⁴³ Intending to ward off evil with such a graceless grace, O mother Earth,
⁵²³ I know, my child, for I was there. It was because she was shaken by dreams and wandering terrors of the night, ⁵²⁴ I know, my child, for I was there. It was because she was shaken by dreams and wandering terrors of the night, ⁵²⁵ that she sent these offerings, godless woman that she is. Orestes, ⁵²⁶ And have you learned the nature of the dream so as to tell it properly? Chorus, ⁵²⁷ She dreamed she gave birth to a serpent: that is her own account. Orestes, ⁵²⁸ And where does the tale end, and what is its consummation? Chorus, ⁵²⁹ She laid it to rest as if it were a child, in swaddling clothes. Orestes, ⁵³⁰ What food did it crave, the newborn viper? Chorus, ⁵³¹ In her dream she offered it her own breast. Orestes, ⁵³² Surely her nipple was not unwounded by the loathsome beast? Chorus, ⁵³³ No: it drew in clotted blood with the milk. Orestes, ⁵³⁴ Truly it is not without meaning: the vision signifies a man! Chorus, ⁵³⁵ Then from out of her sleep she raised a shriek and awoke appalled, and many lamps that had been blinded in the darkness flared up in the house to cheer our mistress. Then she sent these libations for the dead in the hope that they might be an effective cure for her distress. Orestes, ⁵³⁹ Then from out of her sleep she raised a shriek and awoke appalled, and many lamps that had been blinded in the darkness flared up in the house to cheer our mistress. Then she sent these libations for the dead in the hope that they might be an effective cure for her distress. Orestes, ⁵⁴⁰ Well then, I pray to this earth and to my father’s grave that this dream may come to its fulfilment in me. As I understand it, it fits at every point. For if the snake left the same place as I; if it was furnished with my swaddling clothes; ⁵⁴⁴ Well then, I pray to this earth and to my father’s grave that this dream may come to its fulfilment in me. As I understand it, it fits at every point. For if the snake left the same place as I; if it was furnished with my swaddling clothes; ⁵⁴⁵ if it sought to open its mouth to take the breast that nourished me and mixed the sweet milk with clotted blood while she shrieked for terror at this, then surely, as she has nourished a portentous thing of horror, she must die by violence. For I, turned serpent, ⁵⁴⁹ if it sought to open its mouth to take the breast that nourished me and mixed the sweet milk with clotted blood while she shrieked for terror at this, then surely, as she has nourished a portentous thing of horror, she must die by violence. For I, turned serpent, ⁵⁵⁰ am her killer, as this dream declares. Chorus, ⁵⁵¹ I choose your reading of this portent. Let it be so. As for the rest, give your friends their parts. Tell some what to do, others what to leave undone. Orestes, ⁵⁵² I choose your reading of this portent. Let it be so. As for the rest, give your friends their parts. Tell some what to do, others what to leave undone. Orestes,

¹⁷⁵ εὐμενεῖς γὰρ ὄντας ἡμᾶς τῶνδε συμβούλους καλεῖς. Ἄτοσσα, πολλοῖς μὲν αἰεὶ νυκτέροις ὀνείρασιν, ξύνειμʼ, ἀφʼ οὗπερ παῖς ἐμὸς στείλας στρατὸν, Ἰαόνων γῆν οἴχεται πέρσαι θέλων·, ἀλλʼ οὔτι πω τοιόνδʼ ἐναργὲς εἰδόμην, ὡς τῆς πάροιθεν εὐφρόνης· λέξω δέ σοι. ἐδοξάτην μοι δύο γυναῖκʼ εὐείμονε, ἡ μὲν πέπλοισι Περσικοῖς ἠσκημένη, ἡ δʼ αὖτε Δωρικοῖσιν, εἰς ὄψιν μολεῖν, μεγέθει τε τῶν νῦν ἐκπρεπεστάτα πολύ, κάλλει τʼ ἀμώμω, καὶ κασιγνήτα γένους, ταὐτοῦ· πάτραν δʼ ἔναιον ἡ μὲν Ἑλλάδα, κλήρῳ λαχοῦσα γαῖαν, ἡ δὲ βάρβαρον. τούτω στάσιν τινʼ, ὡς ἐγὼ ʼδόκουν ὁρᾶν, τεύχειν ἐν ἀλλήλαισι· παῖς δʼ ἐμὸς μαθὼν, κατεῖχε κἀπράυνεν, ἅρμασιν δʼ ὕπο, ζεύγνυσιν αὐτὼ καὶ λέπαδνʼ ἐπʼ αὐχένων, τίθησι. χἠ μὲν τῇδʼ ἐπυργοῦτο στολῇ, ἐν ἡνίαισί τʼ εἶχεν εὔαρκτον στόμα, ἡ δʼ ἐσφάδαζε, καὶ χεροῖν ἔντη δίφρου, διασπαράσσει καὶ ξυναρπάζει βίᾳ, ἄνευ χαλινῶν καὶ ζυγὸν θραύει μέσον. πίπτει δʼ ἐμὸς παῖς, καὶ πατὴρ παρίσταται, Δαρεῖος οἰκτείρων σφε· τὸν δʼ ὅπως ὁρᾷ, Ξέρξης, πέπλους ῥήγνυσιν ἀμφὶ σώματι. καὶ ταῦτα μὲν δὴ νυκτὸς εἰσιδεῖν λέγω. ὁρῶ δὲ φεύγοντʼ αἰετὸν πρὸς ἐσχάραν, Φοίβου· φόβῳ δʼ ἄφθογγος ἐστάθην, φίλοι·, μεθύστερον δὲ κίρκον εἰσορῶ δρόμῳ, πτεροῖς ἐφορμαίνοντα καὶ χηλαῖς κάρα, τίλλονθʼ· ὁ δʼ οὐδὲν ἄλλο γʼ ἢ πτήξας δέμας, παρεῖχε. ταῦτʼ ἔμοιγε δείματʼ εἰσιδεῖν,

" ¹⁷⁵ ATOSSA: oft, since my son hath marchd his mighty host Against the Ionians, warring to subdue Their country, have my slumbers been disturbd With dreams of dread portent; but most last night, With marks of plainest proof. Ill tell thee then: Methought two women stood before my eyes Gorgeously vested, one in Persian robes Adornd, the other in the Doric garb. With more than mortal majesty they moved, of peerless beauty; sisters too they seemd, Though distant each from each they chanced to dwell, In Greece the one, on the barbaric coast The other. Twixt them soon dissension rose: My son then hasted to compose their strife, Soothed them to fair accord, beneath his car Yokes them, and reins their harnessd necks. The one, Exulting in her rich array, with pride Arching her stately neck, obeyd the reins; The other with indigt fury spurnd The car, and dashd it piecemeal, rent the reins, And tore the yoke asunder; down my son Fell from the seat, and instant at his side His father stands, Darius, at his fall Impressd with pity: him when Xerxes saw, Glowing with grief and shame he rends his robes. This was the dreadful vision of the night. When I arose, in the sweet-flowing stream I bathed my hands, and on the incensed altars Presenting my oblations to the gods To avert these ills, an eagle I behold Fly to the altar of the sun; aghast I stood, my friends, and speechless; when a hawk With eager speed runs thither, furious cuffs The eagle with his wings, and with his talons Unplumes his head; meantime the imperial bird Cowers to the blows defenceless. Dreadful this To me that saw it, and to you that hear. My son, let conquest crown his arms, would shine With dazzling glory; but should Fortune frown, The state indeed presumes not to arraign His sovereignty; yet how, his honour lost, How shall he sway the sceptre of this land?",

⁶⁴⁵ αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι, 646 ἐς παρθενῶνας τοὺς ἐμοὺς παρηγόρουν, ⁶⁴⁷ λείοισι μύθοις ὦ μέγʼ εὔδαιμον κόρη, ⁶⁴⁸ 649 655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι, ⁶⁵⁶ συνειχόμην δύστηνος, ἔστε δὴ πατρὶ, ⁶⁵⁷ ἔτλην γεγωνεῖν νυκτίφοιτʼ ὀνείρατα.

⁶⁴⁵ For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: ⁶⁴⁶ For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: 649 For visions of the night, always haunting my maiden chamber, sought to beguile me with seductive words, saying: 655 By such dreams was I, to my distress, beset night after night, until at last I gained courage to tell my father of the dreams that haunted me. And he sent many a messenger to 657 By such dreams was I, to my distress, beset night after night, until at last I gained courage to tell my father of the dreams that haunted me. And he sent many a messenger to

ὦ Βάκι. τί ἔστι; δὸς τὸ ποτήριον ταχύ.

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^9.6 אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃, ^9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃

^9.6 Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.
^9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments;

^1.159 When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.”,
^2.139 Now the departure of the Ethiopian (they said) came about in this way. After seeing in a dream one who stood over him and urged him to gather together all the Priests in Egypt and cut them in half, he fled from the country. Seeing this vision, he said, he supposed it to be a manifestation sent to him by the gods, so that he might commit sacrilege and so be punished by gods or men; he would not (he said) do so, but otherwise, for the time foretold for his rule over Egypt was now fulfilled, after which he was to depart: for when he was still in Ethiopia, the oracles that are consulted by the people of that country told him that he was fated to reign fifty years over Egypt . Seeing that this time was now completed and that he was troubled by what he saw in his dream, Sabacos departed from Egypt of his own volition. "
^2.141 The next king was the priest of Hephaestus whose name was Sethos. He despised and had no regard for the warrior Egyptians, thinking he would never need them; besides otherwise dishonoring them, he took away the chosen lands which had been given to them, twelve fields to each man, in the reign of former kings. So when presently king Sanacharib came against Egypt, with a great force of Arabians and Assyrians, the warrior Egyptians would not march against him. The priest, in this quandary, went into the temple shrine and there before the gods image bitterly lamented over what he expected to suffer. Sleep came on him while he was lamenting, and it seemed to him the god stood over him and told him to take heart, that he would come to no harm encountering the power of Arabia : “I shall send you champions,” said the god. So he trusted the vision, and together with those Egyptians who would follow him camped at Pelusium, where the road comes into Egypt ; and none of the warriors would go with him, but only merchants and craftsmen and traders. Their enemies came there, too, and during the night were overrun by a horde of field mice that gnawed quivers and bows and the handles of shields, with the result that many were killed fleeing unarmed the next day. And to this day a stone statue of the Egyptian king stands in Hephaestus temple, with a mouse in his hand, and an inscription to this effect: “Look at me, and believe.”",
^3.28 Having put them to death, he next summoned the priests before him. When they gave him the same account, he said that if a tame god had come to the Egyptians he would know it; and with no more words he bade the priests bring Apis. So they went to fetch and bring him. This Apis, or Epaphus, is a calf born of a cow that can never conceive again. By what the Egyptians say, the cow is made pregt by a light from heaven, and thereafter gives birth to Apis. The marks of this calf called Apis are these: he is black, and has on his forehead a three-cornered white spot, and the likeness of an eagle on his back; the hairs of the tail are double, and there is a knot under the tongue. " ^3.29 When the priests led Apis in, Cambyses—for he was all but mad—drew his dagger and, meaning to stab the calf in the belly, stuck the thigh; then laughing he said to the priests: “Simpletons, are these your gods, creatures of flesh and blood that can feel weapons of iron? That is a god worthy of the Egyptians. But for you, you shall suffer for making me your laughing-stock.” So saying he bade those, whose business it was, to scourge the priests well, and to kill any other Egyptian whom they found holiday-making. So the Egyptian festival ended, and the priests were punished, and Apis lay in the temple and died of the wound in the thigh. When he was dead of the wound, the priests buried him without Cambyses knowledge.", ^3.30 But Cambyses, the Egyptians say, owing to this wrongful act immediately went mad, although even before he had not been sensible. His first evil act was to destroy his full brother Smerdis, whom he had sent away from Egypt to Persia out of jealousy, because Smerdis alone could draw the bow brought from the Ethiopian by the Fish-eaters as far as two fingerbreadths, but no other Persian could draw it. Smerdis having gone to Persia, Cambyses saw in a dream a vision, in which it seemed to him that a messenger came from Persia and told him that Smerdis sitting on the royal throne touched heaven with his head. Fearing therefore for himself, lest his brother might slay him and so be king, he sent Prexaspes, the most trusted of his Persians, to Persia to kill him. Prexaspes went up to Susa and killed Smerdis; some say that he took Smerdis out hunting, others that he brought him to the Red Sea and there drowned him.
^5.55 When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. ^5.56 Now this was the vision which Hipparchus saw in a dream: in the night before the
7.12 The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, “Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.”

⁴¹⁷ It is said that she saw the father of you and of me restored to the sunlight and to her company once more. Then he took the scepter— ⁴¹⁸ It is said that she saw the father of you and of me restored to the sunlight and to her company once more. Then he took the scepter—, ⁴¹⁹ It is said that she saw the father of you and of me restored to the sunlight and to her company once more. Then he took the scepter—, ⁴²⁰ once his own, but now carried by Aegisthus—and planted it at the hearth. From it branched upward a flourishing limb, by which the whole land of the Mycenaeans was overshadowed. Such was the tale that I heard told by one who was present, ⁴²⁴ once his own, but now carried by Aegisthus—and planted it at the hearth. From it branched upward a flourishing limb, by which the whole land of the Mycenaeans was overshadowed. Such was the tale that I heard told by one who was present, ⁴²⁵ when she revealed her dream to the Sun-god. More than this I do not know, except that she sent me by reason of this fear of hers. Now, I beg you by our ancestral gods, obey me, and do not fall in your senselessness!
⁴³¹ Dear sister, let none of these offerings in your hands touch the tomb. For neither divine law nor piety allows you to dedicate funeral gifts or bring libations to our father from his hateful wife. ⁴³⁴ Dear sister, let none of these offerings in your hands touch the tomb. For neither divine law nor piety allows you to dedicate funeral gifts or bring libations to our father from his hateful wife. ⁴³⁵ No! To the winds with them! Or cover them in a deep, dusty hole, where not one of them will ever come near our father’s resting place. Rather let these treasures be preserved for her below when she dies. Were she not by nature the most audaciou, ⁴³⁷ No! To the winds with them! Or cover them in a deep, dusty hole, where not one of them will ever come near our father’s resting place. Rather let these treasures be preserved for her below when she dies. Were she not by nature the most audaciou,
⁴⁵⁹ and that young Orestes may live to set his foot upon our enemies in superior might, so that hereafter we may crown our father’s tomb with wealthier hands than those with which we honor him now. I think, yes, I think that he too had some part,
⁴⁷⁴ If I am not a deranged prophet and one who lacks wise judgments, ⁴⁷⁵ Justice, the sender of the omen, will come, winning the just victory of her hands’ might. She will come in pursuit before long, my child. Courage is mine, ⁴⁷⁹ Justice, the sender of the omen, will come, winning the just victory of her hands’ might. She will come in pursuit before long, my child. Courage is mine, ⁴⁸⁰ ince I heard just now of this sweet-blowing dream. Never does the lord of the Hellenes, your producer forget, ⁴⁸⁴ ince I heard just now of this sweet-blowing dream. Never does the lord of the Hellenes, your producer forget, ⁴⁸⁵ nor does the axe of long ago forget, striking with bronze on its jaws, which in most shameless disgrace annihilated him. Choru, ⁴⁸⁷ nor does the axe of long ago forget, striking with bronze on its jaws, which in most shameless disgrace annihilated him. Choru, ⁴⁸⁸ She, too, will come, she of many hands and many feet who lurks in her terrible ambush, ⁴⁸⁹ She, too, will come, she of many hands and many feet who lurks in her terrible ambush, ⁴⁹⁰ the bronze-shod Erinys. For an unwed, unbetrothed passion for a marriage polluted by murder seized the pair, though divine law forbade it to them. ⁴⁹⁴ the bronze-shod Erinys. For an unwed, unbetrothed passion for a marriage polluted by murder seized the pair, though divine law forbade it to them. ⁴⁹⁵ Therefore I am confident that the portent—a wonder which I will never blame—will draw near to the criminals and conspirators. To be sure, mortal prophecy, ⁴⁹⁹ Therefore I am confident that the portent—a wonder which I will never blame—will draw near to the criminals and conspirators. To be sure, mortal prophecy, ⁵⁰⁰ from fearful dreams or divine signs exists no more, if this vision of the night does not find due fulfillment. Choru, ⁵⁰¹ from fearful dreams or divine signs exists no more, if this vision of the night does not find due fulfillment. Choru,

¹⁶²³ In this way, clinging close to one another, the father and his daughters sobbed and wept. But when they came to the end of their crying, and the sound of wailing went forth no more, there was a silence; suddenly a voice called aloud to him, so that everyone ¹⁶²⁴ In this way, clinging close to one another, the father and his daughters sobbed and wept. But when they came to the end of their crying, and the sound of wailing went forth no more, there was a silence; suddenly a voice called aloud to him, so that everyone, ¹⁶²⁵ felt hair rising from the sudden terror. The god called him again and again: Oedipus, Oedipus, why do you delay our going? Too long you have been lingering. And when he perceived that he was called by the god, ¹⁶²⁹ felt hair rising from the sudden terror. The god called him again and again: Oedipus, Oedipus, why do you delay our going? Too long you have been lingering. And when he perceived that he was called by the god, ¹⁶³⁰ he asked that lord Theseus should come to him; and when he did, he said: Friend, give me the sworn pledge of your right hand for my children; and you, my daughters, for him. Promise never to betray them by your own free will, but always to accomplish whatever you think for their benefit.

⁹⁸⁰ With no assured foreknowledge, be afraid? Best live a careless life from hand to mouth. This wedlock with thy mother fear not thou. How oft it chances that in dreams a man Has wed his mother! He who least regards Such brainsick phantasies lives most at ease. OIDIPUS: I should have shared in full thy confidence, Were not my mother living; since she lives Though half convinced I still must live in dread. JOCASTA: And yet thy sires death lights out darkness much. OIDIPUS: Much, but my fear is touching her who lives. MESSENGER: Who may this woman be whom thus you fear? OIDIPUS: Merope, stranger, wife of Polybus. MESSENGER: And what of her can cause you any fear? OIDIPUS: A heaven-sent oracle of dread import. MESSENGER: A mystery, or may a stranger hear it? OIDIPUS: Aye, tis no secret. Loxias once foretold That I should mate with mine own mother, and shed With my own hands the blood of my own sire. Hence Corinth was for many a year to me" ⁹⁸¹ But fear not that you will wed your mother. Many men before now have slept with their mothers in dreams. But he to whom these things are as though nothing bears his life most easily. Oedipu, ⁹⁸³ But fear not that you will wed your mother. Many men before now have slept with their mothers in dreams. But he to whom these things are as though nothing bears his life most easily. Oedipu, "

^1.10 καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν 2.23 τοῦτον τῇ ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ ἔκδοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, ^17.16 Ἐν δὲ ταῖς Ἀθήναις ἐκδεχομένου αὐτοὺς τοῦ Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. ^24.14 ὁμολογῶ δὲ τοῦτό σοι ὅτι κατὰ τὴν ὁδὸν ἣν λέγουσιν αἵρεσιν οὕτως λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμμένοις, ^24.15 ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὐτοὶ οὗτοι προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε καὶ ἀδίκων·, ^24.19 τινὲς δὲ ἀπὸ τῆς Ἀσίας Ἰουδαῖοι, οὓς ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρὸς ἐμέ,—

^1.10 While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing,
^2.23 him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;
^17.16 Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols.
^24.14 But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; ^24.15 having hope toward God, which these also themselves look for, that there will be a resurrection of the dead, both of the just and unjust.
^24.19 They ought to have been here before you, and to make accusation, if they had anything against me.

^8.10 ὁ δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνίωσιν. ^24.21 ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν ὁ μέλλων λυτροῦσθαι τὸν Ἰσραήλ· ἀλλά γε καὶ σὺν πᾶσιν τούτοις τρίτην ταύτην ἡμέραν ἄγει ἀφʼ οὗ ταῦτα ἐγένετο.

^8.10 He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that seeing they may not see, and hearing they may not understand.
^24.21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.

^1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^4.10 Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς. ^4.11 καὶ ἔλεγεν αὐτοῖς Ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,

^1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.",
^4.10 When he was alone, those who were around him with the twelve asked him about the parables. ^4.11 He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables,

" ^1.18 As soon as the day appeared he commanded the chief of those who were under his jurisdiction to come unto him, and charged them to bring forth their prey, which by a graver name he termed their spoils; and calling for Cnemon told him also to bring those with him who were committed to his custody. As they were being brought, Oh, said they, what shall become of us. And therewith they desired Cnemon, if by any means he might, that he would help them. He promised so to do, and bade them be of good cheer, affirming that their captain was not altogether barbarously disposed but had in him some gentleness and courtesy, as one that was come of a noble stock but by necessity compelled to follow such a trade. After they were brought thither and the rest of the company assembled, Thyamis, being set in a higher place than the others in the island which he appointed the place of their meeting, commanded Cnemon — for he by this time understood the Egyptian tongue perfectly but Thyamis was not very skilled in the Greek — to interpret what he said to the prisoners, and thus began: My mates, of what mind I have been ever toward you, you know very well. Although I was the son of the priest of Memphis, as you can bear me witness, I was frustrated of the priestly honour, since my younger brother by craft beguiled me of the same. I fled to you, the better to revenge my wrong and recover my ancient estate, and by all your voices made your captain have hitherto lived with you and not given any special honour to myself. If money was to be divided, I ever loved equality; if prisoners sold, I always brought the sum forth to you, accounting it the office of him who will rule well to do most himself but to take equal share with the others of that which is gotten. Such captives as were strong I enrolled among your company; the feeble sort I sold to make money of. I never did wrong to women; such as were of good parentage I suffered to depart, either redeemed with money or else for sheer pity of their ill hap; such as were of inferior condition, whom not only the law of arms made prisoners but also their continual use had taught to serve, I distributed among you severally to do you service. Today, of all the spoils I crave one thing only of you, this stranger maid, whom although I might give unto myself, yet I thought I should do better to take her with all your consents. For it would be foolish for me to force our prisoner and seem to be acting contrary to my comrades pleasure. Wherefore I crave this good turn at your hands, not for naught, but rewarding you again in such sorts that of all the other booty I will have no part at all. For seeing that the prophetical sort of men despiseth the common sort of woman, I have decreed to make her my companion, not for pleasure so much as to have issue by her; and therefore I am content to rehearse to you the causes that move me thus to do. First, she seemeth to be of good parentage; which a man may easily guess both by the riches found about her, and for that she is nothing broken with these adversities, but even now is of a haughty stomach against fortune. Secondly, I infer she is of an excellent nature and good disposition; for if she doth surpass all others in beauty and by the modesty of her look doth move all those who gaze upon her to a certain kind of gravity, shall she not deservedly leave behind her a due estimation of herself? Lastly, and this is of more account than all I have said, she seemeth to be priestess to some god. For even in her adversity she accounteth it an intolerable and heinous offence to leave off her sacred stole and laurel garland. Can there be therefore, O you that be present, any marriage more meet than that a man being a prophet should marry one consecrated to some god?"

^4.26.3 ἐνιαυτῷ δὲ πρότερον ἢ κατορθῶσαι Θηβαίους τὰ ἐν Λεύκτροις, προεσήμαινεν ὁ δαίμων Μεσσηνίοις τὴν ἐς Πελοπόννησον κάθοδον. τοῦτο μὲν γὰρ ἐν Μεσσήνῃ τῇ πρὸς τῷ πορθμῷ τὸν ἱερέα τοῦ Ἡρακλέους λέγουσιν ὀνείρατος ἰδεῖν ὄψιν—τὸν Ἡρακλέα ἔδοξε κληθῆναι τὸν Μάντικλον ἐπὶ ξενίᾳ ἐς Ἰθώμην ὑπὸ τοῦ Διός—, τοῦτο δὲ ἐν Εὐεσπερίταις Κόμων συγγενέσθαι νεκρᾷ τῇ μητρὶ ἐδόκει, συγγενομένου δὲ αὖθίς οἱ τὴν μητέρα ἀναβιῶναι. καὶ ὁ μὲν ἐπήλπιζεν Ἀθηναίων δυνηθέντων ναυτικῷ κάθοδον ἔσεσθαί σφισιν ἐς Ναύπακτον· τὸ δὲ ἄρα ἐδήλου τὸ ὄνειρον ἀνασώσεσθαι Μεσσήνην.

^4.26.3 A year before the victory of the Thebans at Leuctra, heaven foretold their return to Peloponnese to the Messenians. It is said that in Messene on the Straits the priest of Heracles saw a vision in a dream: it seemed that Heracles Manticlus was bidden by Zeus as a guest to Ithome . Also among the Euesperitae Comon dreamt that he lay with his dead mother, but that afterwards she came to life again. He hoped that as the Athenians had recovered their seapower, they would be restored to Naupactus . But the dream really indicated the recovery of Messene .