The Ancient Mediterranean Religions Index Database

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27 results for "pythia"

1. Hebrew Bible, Numbers, 23-24 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 26

24. And Balaam lifted up his eyes, and he saw Israel dwelling tribe by tribe; and the spirit of God came upon him.,And out of Jacob shall one have dominion, And shall destroy the remt from the city.,And he took up his parable, and said: Alas, who shall live after God hath appointed him?,And Balaam rose up, and went and returned to his place; and Balak also went his way.,He couched, he lay down as a lion, And as a lioness; who shall rouse him up? Blessed be every one that blesseth thee, And cursed be every one that curseth thee.,And Edom shall be a possession, Seir also, even his enemies, shall be a possession; While Israel doeth valiantly.,I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth.,And now, behold, I go unto my people; come, and I will announce to thee what this people shall do to thy people in the end of days.’,And Balak’s anger was kindled against Balaam, and he smote his hands together; and Balak said unto Balaam: ‘I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times.,The saying of him who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:,How goodly are thy tents, O Jacob, Thy dwellings, O Israel!,Therefore now flee thou to thy place; I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour.’,God who brought him forth out of Egypt Is for him like the lofty horns of the wild-ox; He shall eat up the nations that are his adversaries, And shall break their bones in pieces, And pierce them through with his arrows.,And he looked on the Kenite, and took up his parable, and said: Though firm be thy dwelling-place, And though thy nest be set in the rock;,And he looked on Amalek, and took up his parable, and said: Amalek was the first of the nations; But his end shall come to destruction.,But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction.,And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;,Nevertheless Kain shall be wasted; How long? Asshur shall carry thee away captive. .,As valleys stretched out, As gardens by the river-side; As aloes planted of the LORD, As cedars beside the waters;,The saying of him who heareth the words of God, Who seeth the vision of the Almighty, Fallen down, yet with opened eyes:,If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD, to do either good or bad of mine own mind; what the LORD speaketh, that will I speak?,And Balaam said unto Balak: ‘Spoke I not also to thy messengers that thou didst send unto me, saying:,Water shall flow from his branches, And his seed shall be in many waters; And his king shall be higher than Agag, And his kingdom shall be exalted.,And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at the other times, to meet with enchantments, but he set his face toward the wilderness.,And he took up his parable, and said: The saying of Balaam the son of Beor, And the saying of the man whose eye is opened;

2. Hebrew Bible, Micah, 3.5 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 28

3.5. כֹּה אָמַר יְהוָה עַל־הַנְּבִיאִים הַמַּתְעִים אֶת־עַמִּי הַנֹּשְׁכִים בְּשִׁנֵּיהֶם וְקָרְאוּ שָׁלוֹם וַאֲשֶׁר לֹא־יִתֵּן עַל־פִּיהֶם וְקִדְּשׁוּ עָלָיו מִלְחָמָה׃

3.5. Thus saith the LORD concerning the prophets that make my people to err; that cry: ‘Peace’, when their teeth have any thing to bite; and whoso putteth not into their mouths, they even prepare war against him:

3. Homeric Hymns, To Apollo And The Muses, 132, 301, 437, 480-484, 514, 531, 11 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 107

4. Hebrew Bible, 2 Kings, 5.5 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 27

5.5. וַיֹּאמֶר מֶלֶךְ־אֲרָם לֶךְ־בֹּא וְאֶשְׁלְחָה סֵפֶר אֶל־מֶלֶךְ יִשְׂרָאֵל וַיֵּלֶךְ וַיִּקַּח בְּיָדוֹ עֶשֶׂר כִּכְּרֵי־כֶסֶף וְשֵׁשֶׁת אֲלָפִים זָהָב וְעֶשֶׂר חֲלִיפוֹת בְּגָדִים׃

5.5. And the king of Aram said: ‘Go now, and I will send a letter unto the king of Israel.’ And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment.

5. Hebrew Bible, 1 Samuel, 9.8 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 27

9.8. וַיֹּסֶף הַנַּעַר לַעֲנוֹת אֶת־שָׁאוּל וַיֹּאמֶר הִנֵּה נִמְצָא בְיָדִי רֶבַע שֶׁקֶל כָּסֶף וְנָתַתִּי לְאִישׁ הָאֱלֹהִים וְהִגִּיד לָנוּ אֶת־דַּרְכֵּנוּ׃

9.8. And the servant answered Sha᾽ul again, and said, Behold, there is in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.

6. Hebrew Bible, Jeremiah, 15.16, 20.7, 20.9 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 56, 57

15.16. נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דבריך [דְבָרְךָ] לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי־נִקְרָא שִׁמְךָ עָלַי יְהוָה אֱלֹהֵי צְבָאוֹת׃ 20.7. פִּתִּיתַנִי יְהוָה וָאֶפָּת חֲזַקְתַּנִי וַתּוּכָל הָיִיתִי לִשְׂחוֹק כָּל־הַיּוֹם כֻּלֹּה לֹעֵג לִי׃ 20.9. וְאָמַרְתִּי לֹא־אֶזְכְּרֶנּוּ וְלֹא־אֲדַבֵּר עוֹד בִּשְׁמוֹ וְהָיָה בְלִבִּי כְּאֵשׁ בֹּעֶרֶת עָצֻר בְּעַצְמֹתָי וְנִלְאֵיתִי כַּלְכֵל וְלֹא אוּכָל׃

15.16. Thy words were found, and I did eat them; And Thy words were unto me a joy and the rejoicing of my heart; Because Thy name was called on me, O LORD God of hosts. 20.7. O LORD, Thou hast enticed me, and I was enticed, Thou hast overcome me, and hast prevailed; I am become a laughing-stock all the day, Every one mocketh me. 20.9. And if I say: ‘I will not make mention of Him, Nor speak any more in His name’, Then there is in my heart as it were a burning fire Shut up in my bones, And I weary myself to hold it in, But cannot.

7. Hebrew Bible, Ezekiel, 4.8, 24.15-24.18, 32.3-32.6 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 180

4.8. וְהִנֵּה נָתַתִּי עָלֶיךָ עֲבוֹתִים וְלֹא־תֵהָפֵךְ מִצִּדְּךָ אֶל־צִדֶּךָ עַד־כַּלּוֹתְךָ יְמֵי מְצוּרֶךָ׃ 24.16. בֶּן־אָדָם הִנְנִי לֹקֵחַ מִמְּךָ אֶת־מַחְמַד עֵינֶיךָ בְּמַגֵּפָה וְלֹא תִסְפֹּד וְלֹא תִבְכֶּה וְלוֹא תָבוֹא דִּמְעָתֶךָ׃ 24.17. הֵאָנֵק דֹּם מֵתִים אֵבֶל לֹא־תַעֲשֶׂה פְאֵרְךָ חֲבוֹשׁ עָלֶיךָ וּנְעָלֶיךָ תָּשִׂים בְּרַגְלֶיךָ וְלֹא תַעְטֶה עַל־שָׂפָם וְלֶחֶם אֲנָשִׁים לֹא תֹאכֵל׃ 32.3. שָׁמָּה נְסִיכֵי צָפוֹן כֻּלָּם וְכָל־צִדֹנִי אֲשֶׁר־יָרְדוּ אֶת־חֲלָלִים בְּחִתִּיתָם מִגְבוּרָתָם בּוֹשִׁים וַיִּשְׁכְּבוּ עֲרֵלִים אֶת־חַלְלֵי־חֶרֶב וַיִּשְׂאוּ כְלִמָּתָם אֶת־יוֹרְדֵי בוֹר׃ 32.3. כֹּה אָמַר אֲדֹנָי יְהוִה וּפָרַשְׂתִּי עָלֶיךָ אֶת־רִשְׁתִּי בִּקְהַל עַמִּים רַבִּים וְהֶעֱלוּךָ בְּחֶרְמִי׃ 32.4. וּנְטַשְׁתִּיךָ בָאָרֶץ עַל־פְּנֵי הַשָּׂדֶה אֲטִילֶךָ וְהִשְׁכַּנְתִּי עָלֶיךָ כָּל־עוֹף הַשָּׁמַיִם וְהִשְׂבַּעְתִּי מִמְּךָ חַיַּת כָּל־הָאָרֶץ׃ 32.5. וְנָתַתִּי אֶת־בְּשָׂרְךָ עַל־הֶהָרִים וּמִלֵּאתִי הַגֵּאָיוֹת רָמוּתֶךָ׃ 32.6. וְהִשְׁקֵיתִי אֶרֶץ צָפָתְךָ מִדָּמְךָ אֶל־הֶהָרִים וַאֲפִקִים יִמָּלְאוּן מִמֶּךָּ׃

4.8. And, behold, I lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast accomplished the days of thy siege. 24.16. ’Son of man, behold, I take away from thee the desire of thine eyes with a stroke; yet neither shalt thou make lamentation nor weep, neither shall thy tears run down. 24.17. Sigh in silence; make no mourning for the dead, bind thy headtire upon thee, and put thy shoes upon thy feet, and cover not thine upper lip, and eat not the bread of men.’ 32.3. Thus saith the Lord GOD: I will therefore spread out My net over thee With a company of many peoples; And they shall bring thee up in My net. 32.4. And I will cast thee upon the land, I will hurl thee upon the open field, And will cause all the fowls of the heaven to settle upon thee, And I will fill the beasts of the whole earth with thee. 32.5. And I will lay thy flesh upon the mountains, And fill the valleys with thy foulness. 32.6. I will also water with thy blood the land wherein thou swimmest, even to the mountains; And the channels shall be full of thee.

8. Plato, Phaedrus, 244b, 244a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 170

244a. πρότερος ἦν λόγος Φαίδρου τοῦ Πυθοκλέους, Μυρρινουσίου ἀνδρός· ὃν δὲ μέλλω λέγειν, Στησιχόρου τοῦ Εὐφήμου, Ἱμεραίου. λεκτέος δὲ ὧδε, ὅτι οὐκ ἔστʼ ἔτυμος λόγος ὃς ἂν παρόντος ἐραστοῦ τῷ μὴ ἐρῶντι μᾶλλον φῇ δεῖν χαρίζεσθαι, διότι δὴ ὁ μὲν μαίνεται, ὁ δὲ σωφρονεῖ. εἰ μὲν γὰρ ἦν ἁπλοῦν τὸ μανίαν κακὸν εἶναι, καλῶς ἂν ἐλέγετο· νῦν δὲ τὰ μέγιστα τῶν ἀγαθῶν ἡμῖν γίγνεται διὰ μανίας, θείᾳ μέντοι δόσει διδομένης. ἥ τε γὰρ δὴ ἐν Δελφοῖς προφῆτις αἵ τʼ ἐν

244a. that the former discourse was by Phaedrus, the son of Pythocles (Eager for Fame) of Myrrhinus (Myrrh-town); 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 and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful; otherwise they would not have connected the very word mania with the noblest of arts, that which foretells the future, by calling it the manic art. No, they gave this name thinking that mania, when it comes by gift of the gods, is a noble thing, but nowadays people call prophecy the mantic art, tastelessly inserting a T in the word. So also, when they gave a name to the investigation of the future which rational persons conduct through observation of birds and by other signs, since they furnish mind (nous) and information (historia) to human thought (oiesis) from the intellect (dianoia) they called it the oionoistic (oionoistike) art, which modern folk now call oionistic making it more high-sounding by introducing the long O. The ancients, then testify that in proportion as prophecy (mantike) is superior to augury, both in name and in fact, in the same proportion madness, which comes from god, is superior to sanity, which is of human origin. Moreover, when diseases and the greatest troubles have been visited upon certain families through some ancient guilt, madness has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present 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

9. Herodotus, Histories, 6.61-6.66 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 28

6.63. οὕτω μὲν δὴ τὴν τρίτην ἐσηγάγετο γυναῖκα ὁ Ἀρίστων, τὴν δευτέρην ἀποπεμψάμενος. ἐν δέ οἱ χρόνῳ ἐλάσσονι καὶ οὐ πληρώσασα τοὺς δέκα μῆνας ἡ γυνὴ αὕτη τίκτει τοῦτον δὴ τὸν Δημάρητον. καί τίς οἱ τῶν οἰκετέων ἐν θώκῳ κατημένῳ μετὰ τῶν ἐφόρων ἐξαγγέλλει ὥς οἱ παῖς γέγονε. ὁ δὲ ἐπιστάμενός τε τὸν χρόνον τῷ ἠγάγετο τὴν γυναῖκα καὶ ἐπὶ δακτύλων συμβαλλόμενος τοὺς μῆνας, εἶπε ἀπομόσας “οὐκ ἂν ἐμὸς εἴη.” τοῦτο ἤκουσαν μὲν οἱ ἔφοροι, πρῆγμα μέντοι οὐδὲν ἐποιήσαντο τὸ παραυτίκα. ὁ δὲ παῖς ηὔξετο, καὶ τῷ Ἀρίστωνι τὸ εἰρημένον μετέμελε· παῖδα γὰρ τὸν Δημάρητον ἐς τὰ μάλιστά οἱ ἐνόμισε εἶναι. Δημάρητον δὲ αὐτῷ οὔνομα ἔθετο διὰ τόδε· πρότερον τούτων πανδημεὶ Σπαρτιῆται Ἀρίστωνι, ὡς ἀνδρὶ εὐδοκιμέοντι διὰ πάντων δὴ τῶν βασιλέων τῶν ἐν Σπάρτῃ γενομένων, ἀρὴν ἐποιήσαντο παῖδα γενέσθαι.

6.63. In this way Ariston married his third wife, after divorcing the second one. But his new wife gave birth to Demaratus too soon, before ten lunar months had passed. ,When one of his servants announced to him as he sat in council with the ephors that he had a son, Ariston, knowing the time of the marriage, counted up the months on his fingers and swore on oath, “It's not mine.” The ephors heard this but did not make anything of it. When the boy grew up, Ariston regretted having said that, for he firmly believed Demaratus to be his own son. ,He named him Demaratus because before his birth all the Spartan populace had prayed that Ariston, the man most highly esteemed out of all the kings of Sparta, might have a son. Thus he was named Demaratus, which means “answer to the people's prayer.”

10. Cicero, On Divination, 2.57.118 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 28, 111

11. Septuagint, Ecclesiasticus (Siracides), 23.18 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 58

12. Dead Sea Scrolls, Ben Sira, 23.18 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 58

13. Vergil, Aeneis, 6.48, 6.77-6.80, 6.99-6.101, 7.41 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 125, 127, 175

6.48. non comptae mansere comae; sed pectus anhelum, 6.77. At, Phoebi nondum patiens, immanis in antro 6.78. bacchatur vates, magnum si pectore possit 6.79. excussisse deum; tanto magis ille fatigat 6.80. os rabidum, fera corda domans, fingitque premendo. 6.99. horrendas canit ambages antroque remugit, 6.100. obscuris vera involvens: ea frena furenti 6.101. concutit, et stimulos sub pectore vertit Apollo. 7.41. tu vatem, tu, diva, mone. Dicam horrida bella,

6.48. Deiphobe, the Sibyl, Glaucus' child. 6.77. On great Achilles! Thou hast guided me 6.78. Through many an unknown water, where the seas 6.79. Break upon kingdoms vast, and to the tribes 6.80. of the remote Massyli, whose wild land 6.99. And thee, benigt Sibyl for all time 6.100. A company of chosen priests shall serve. 6.101. O, not on leaves, light leaves, inscribe thy songs! 7.41. hore-haunting birds of varied voice and plume

14. Philo of Alexandria, On The Life of Moses, 1.277, 1.282 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 26

1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words, 1.282. But as the king thought either that the prophet was deceiving him, or that the Deity might change his mind, and the consequence of a change of place might alter the firmness of his decision, he led him off to another spot, where, from an exceedingly long, and high, and distant hill, he might be able to show him a part of the army of his enemies. Then, again, he built seven altars and sacrificed the same number of victims that he had sacrificed at first, and sent the prophet to look for favourable omens and predictions.

15. Hyginus, Fabulae (Genealogiae), 140 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 107

140. PYTHON: Python, offspring of Terra, was a huge dragon who, before the time of Apollo, used to give oracular responses on Mount Parnassus. Death was fated to come to him from the offspring of Latona. At that time Jove lay with Latona, daughter of Polus. When Juno found this out, she decreed (?) that Latona should give birth at a place where the sun did not shine. When Python knew that Latona was pregt by Jove, he followed her to kill her. But by order of Jove the wind Aquilo carried Latona away, and bore her to Neptune. He protected her, but in order not to make voice Juno's decree, he took her to the island Ortygia, and covered the island with waves. When Python did not find her, he returned to Parnassus. But Neptune brought the island of Ortygia up to a higher position; it was later called the island of Delos. There Latona, clinging to an olive tree, bore Apollo and Diana, to whom Vulcan gave arrows as gifts. Four days after they were born, Apollo exacted vengeance for his mother. For he went to Parnassus and slew Python with his arrows. (Because of this deed he is called Pythian.) He put Python's bones in a cauldron, deposited them in his temple, and instituted funeral games for him which are called Pythian.

16. Anon., Sibylline Oracles, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 5.51, 5.52, 5.53, 5.257, 5.324, 5.325, 5.326, 5.327, prologue 89-91 (1st cent. BCE - 5th cent. CE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 1, 26, 27, 144, 164, 166, 173, 191

4.3. Through a month many-toned, from my great hall 4.4. To prophesy; no oracle am I 4.5. 5 of lying Phœbus whom vain men called god, 4.6. And further falsified by calling seer; 4.7. But of the mighty God, whom hands of men 4.18. of springs perennial, creatures meant for life, 4.19. And rains at once producing fruit of field 4.20. 20 And tree and vine and oil. This God a whip 4.21. Struck through my heart within to make me tell 4.22. Truly to men what things have now befallen 4.23. And how much shall befall them yet again 5.51. By one another. Then a great destroyer 5.52. of pious men shall come, whom seven times ten 5.53. Shall point out clearly. But from him a son, 5.257. O Thebes, where is thy great strength? A fierce man 5.324. There was once among men the sun's bright light 5.325. 325 The prophets' common ray being spread abroad; 5.326. Speech dripping honey, fair drink for all men, 5.327. Appeared and grew, and day arose on all.

17. New Testament, Apocalypse, 2.14, 2.20, 2.22 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 1, 2, 15, 26, 27, 56, 58, 111

2.14. ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· 2.20. ἀλλὰ ἔχω κατὰ σοῦ ὅτι ἀφεῖς τὴν γυναῖκα Ἰεζάβελ, ἡ λέγουσα ἑαυτὴν προφῆτιν, καὶ διδάσκει καὶ πλανᾷ τοὺς ἐμοὺς δούλουςπορνεῦσαι καὶ φαγεῖν εἰδωλόθυτα. 2.22. καὶ τοὺς μοιχεύοντας μετʼ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων αὐτῆς·

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2. , To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things:, "I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false., You have perseverance and have endured for my name's sake, and have not grown weary., But I have this against you, that you left your first love., Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent., But this you have, that you hate the works of the Nicolaitans, which I also hate., He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God., "To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things:, "I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan., Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life., He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death., "To the angel of the assembly in Pergamum write: "He who has the sharp two-edged sword says these things:, "I know your works and where you dwell, where Satan's throne is. You hold firmly to my name, and didn't deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells., But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality., So you also have some who hold to the teaching of the Nicolaitans in the same way. , Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth., He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it., "To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things:, I know your works, your love, faith, service, patient endurance, and that your last works are more than the first., But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols., I gave her time to repent, but she refuses to repent of her sexual immorality., Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works., I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds., But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you., Nevertheless that which you have, hold firmly until I come., He who overcomes, and he who keeps my works to the end, to him I will give authority over the nations., He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father:, and I will give him the morning star. , He who has an ear, let him hear what the Spirit says to the assemblies.

18. Plutarch, Alexander The Great, 14.6-14.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 111, 112

19. New Testament, Luke, 16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 166

16. , He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. , He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' , "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. , I know what I will do, so that when I am removed from management, they may receive me into their houses.' , Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' , He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' , Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' , "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. , I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. , He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. , If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? , If you have not been faithful in that which is another's, who will give you that which is your own? , No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon.", The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. , He said to them, "You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God. , The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. , But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. , Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. , "Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. , A certain beggar, named Lazarus, was laid at his gate, full of sores, , and desiring to be fed with the crumbs that fell from the rich man's table. Yes, even the dogs came and licked his sores. , It happened that the beggar died, and that he was carried away by the angels to Abraham's bosom. The rich man also died, and was buried. , In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. , He cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.' , "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish. , Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that none may cross over from there to us.' , "He said, 'I ask you therefore, father, that you would send him to my father's house; , for I have five brothers, that he may testify to them, so they won't also come into this place of torment.' , "But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' , "He said, 'No, father Abraham, but if one goes to them from the dead, they will repent.' , "He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.'"

20. Suetonius, Nero, 40.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 112

21. Lucan, Pharsalia, 1.63, 5.68-5.237, 7.553 (1st cent. CE - 1st cent. CE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 57, 58, 122, 123, 124, 125, 126, 127, 173

1.63. Whence thou shalt rule the world with power divine. And yet the Northern or the Southern Pole We pray thee, choose not; but in rays direct Vouchsafe thy radiance to thy city Rome. Press thou on either side, the universe Should lose its equipoise: take thou the midst, And weight the scales, and let that part of heaven Where Caesar sits, be evermore serene And smile upon us with unclouded blue. Then may all men lay down their arms, and peace 5.75. Against thy people. Ah if that were all! The fatal gift gave, too, Pompeius' life; Bereft thy sister of her sire's bequest, Half of the kingdom; Caesar of a crime. Then all to arms. While soldier thus and chief, In doubtful sort, against their hidden fate Devised their counsel, Appius alone Feared for the chances of the war, and sought Through Phoebus' ancient oracle to break The silence of the gods and know the end. 5.76. Against thy people. Ah if that were all! The fatal gift gave, too, Pompeius' life; Bereft thy sister of her sire's bequest, Half of the kingdom; Caesar of a crime. Then all to arms. While soldier thus and chief, In doubtful sort, against their hidden fate Devised their counsel, Appius alone Feared for the chances of the war, and sought Through Phoebus' ancient oracle to break The silence of the gods and know the end. 5.77. Against thy people. Ah if that were all! The fatal gift gave, too, Pompeius' life; Bereft thy sister of her sire's bequest, Half of the kingdom; Caesar of a crime. Then all to arms. While soldier thus and chief, In doubtful sort, against their hidden fate Devised their counsel, Appius alone Feared for the chances of the war, and sought Through Phoebus' ancient oracle to break The silence of the gods and know the end. 5.78. Against thy people. Ah if that were all! The fatal gift gave, too, Pompeius' life; Bereft thy sister of her sire's bequest, Half of the kingdom; Caesar of a crime. Then all to arms. While soldier thus and chief, In doubtful sort, against their hidden fate Devised their counsel, Appius alone Feared for the chances of the war, and sought Through Phoebus' ancient oracle to break The silence of the gods and know the end. 5.86. Between the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home 5.87. Between the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home 5.88. Between the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home 5.89. Between the western belt and that which bounds The furthest east, midway Parnassus rears His double summit: to the Bromian god And Paean consecrate, to whom conjoined The Theban band leads up the Delphic feast On each third year. This mountain, when the sea Poured o'er the earth her billows, rose alone, By one high peak scarce master of the waves, Parting the crest of waters from the stars. There, to avenge his mother, from her home 5.90. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.91. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.92. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.93. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.94. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.95. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.96. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.97. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.98. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.99. Chased by the angered goddess while as yet She bore him quick within her, Paean came (When Themis ruled the tripods and the spot) And with unpractised darts the Python slew. But when he saw how from the yawning cave A godlike knowledge breathed, and all the air Was full of voices murmured from the depths, He took the shrine and filled the deep recess; Henceforth to prophesy. Which of the gods Has left heaven's light in this dark cave to hide? 5.100. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.101. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.102. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.103. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.104. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.105. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.106. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.107. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.108. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.109. What spirit that knows the secrets of the world And things to come, here condescends to dwell, Divine, omnipotent? bear the touch of man, And at his bidding deigns to lift the veil? Perchance he sings the fates, perchance his song, Once sung, is fate. Haply some part of JoveSent here to rule the earth with mystic power, Balanced upon the void immense of air, Sounds through the caves, and in its flight returns To that high home of thunder whence it came. 5.110. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.111. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.112. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.113. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.114. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.115. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.116. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.117. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.118. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.119. Caught in a virgin's breast, this deity Strikes on the human spirit: then a voice Sounds from her breast, as when the lofty peak of Etna boils, forced by compelling flames, Or as Typheus on Campania's shore Frets 'neath the pile of huge Inarime. Though free to all that ask, denied to none, No human passion lurks within the voice That heralds forth the god; no whispered vow, No evil prayer prevails; none favour gain: 5.120. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.121. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.122. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.123. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.124. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.125. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.126. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.127. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.128. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.129. of things unchangeable the song divine; Yet loves the just. When men have left their homes To seek another, it hath turned their steps Aright, as with the Tyrians; and raised The hearts of nations to confront their foe, As prove the waves of Salamis: when earth Hath been unfruitful, or polluted air Has plagued mankind, this utterance benign Hath raised their hopes and pointed to the end. No gift from heaven's high gods so great as this 5.130. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.131. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.132. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.133. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.134. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.135. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.136. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.137. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.138. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.139. Our centuries have lost, since Delphi's shrine Has silent stood, and kings forbade the gods To speak the future, fearing for their fates. Nor does the priestess sorrow that the voice Is heard no longer; and the silent fane To her is happiness; for whatever breast Contains the deity, its shattered frame Surges with frenzy, and the soul divine Shakes the frail breath that with the god receives, As prize or punishment, untimely death. 5.140. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.141. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.142. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.143. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.144. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.145. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.146. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.147. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.148. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.149. These tripods Appius seeks, unmoved for years These soundless caverned rocks, in quest to learn Hesperia's destinies. At his command To loose the sacred gateways and permit The prophetess to enter to the god, The keeper calls Phemonoe; whose steps Round the Castalian fount and in the grove Were wandering careless; her he bids to pass The portals. But the priestess feared to tread The awful threshold, and with vain deceits 5.150. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.151. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.152. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.153. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.154. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.155. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.156. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.157. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.158. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.159. Sought to dissuade the chieftain from his zeal To learn the future. "What this hope," she cried, "Roman, that moves thy breast to know the fates? Long has Parnassus and its silent cleft Stifled the god; perhaps the breath divine Has left its ancient gorge and thro' the world Wanders in devious paths; or else the fane, Consumed to ashes by barbarian fire, Closed up the deep recess and choked the path of Phoebus; or the ancient Sibyl's books 5.160. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.161. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.162. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.163. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.164. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.165. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.166. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.167. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.168. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.169. Disclosed enough of fate, and thus the gods Decreed to close the oracle; or else Since wicked steps are banished from the fane, In this our impious age the god finds none Whom he may answer." But the maiden's guile Was known, for though she would deny the gods Her fears approved them. On her front she binds A twisted fillet, while a shining wreath of Phocian laurels crowns the locks that flow Upon her shoulders. Hesitating yet 5.170. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.171. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.172. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.173. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.174. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.175. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.176. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.177. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.178. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.179. The priest compelled her, and she passed within. But horror filled her of the holiest depths From which the mystic oracle proceeds; And resting near the doors, in breast unmoved She dares invent the god in words confused, Which proved no mind possessed with fire divine; By such false chant less injuring the chief Than faith in Phoebus and the sacred fane. No burst of words with tremor in their tones, No voice re-echoing through the spacious vault 5.180. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.181. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.182. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.183. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.184. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.185. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.186. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.187. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.188. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.189. Proclaimed the deity, no bristling locks Shook off the laurel chaplet; but the grove Unshaken, and the summits of the shrine, Gave proof she shunned the god. The Roman knew The tripods yet were idle, and in rage, "Wretch," he exclaimed, "to us and to the gods, Whose presence thou pretendest, thou shalt pay For this thy fraud the punishment; unless Thou enter the recess, and speak no more, of this world-war, this tumult of mankind, 5.190. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.191. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.192. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.193. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.194. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.195. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.196. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.197. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.198. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.199. Thine own inventions." Then by fear compelled, At length the priestess sought the furthest depths, And stayed beside the tripods; and there came Into her unaccustomed breast the god, Breathed from the living rock for centuries Untouched; nor ever with a mightier power Did Paean's inspiration seize the frame of Delphic priestess; his pervading touch Drove out her former mind, expelled the man, And made her wholly his. In maddened trance 5.200. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.201. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.202. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.203. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.204. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.205. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.206. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.207. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.208. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.209. She whirls throughout the cave, her locks erect With horror, and the fillets of the god Dashed to the ground; her steps unguided turn To this side and to that; the tripods fall O'erturned; within her seethes the mighty fire of angry Phoebus; nor with whip alone He urged her onwards, but with curb restrained; Nor was it given her by the god to speak All that she knew; for into one vast mass All time was gathered, and her panting chest 5.210. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.211. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.212. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.213. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.214. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.215. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.216. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.217. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.218. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.219. Groaned 'neath the centuries. In order long All things lay bare: the future yet unveiled Struggled for light; each fate required a voice; The compass of the seas, Creation's birth, Creation's death, the number of the sands, All these she knew. Thus on a former day The prophetess upon the Cuman shore, Disdaining that her frenzy should be slave To other nations, from the boundless threads Chose out with pride of hand the fates of Rome. 5.220. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.221. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.222. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.223. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.224. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.225. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.226. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 5.227. E'en so Phemonoe, for a time oppressed With fates unnumbered, laboured ere she found, Beneath such mighty destinies concealed, Thine, Appius, who alone had'st sought the god In land Castalian; then from foaming lips First rushed the madness forth, and murmurs loud Uttered with panting breath and blent with groans; Till through the spacious vault a voice at length Broke from the virgin conquered by the god: "From this great struggle thou, O Roman, free 7.553. In reach of stroke, their brothers and their sires With front opposing; yet to yield their ground It pleased them not. But all the host was dumb With horror; cold upon each loving heart, Awe-struck, the life-blood pressed; and all men held With arms outstretched their javelins for a time, Poised yet unthrown. Now may th' avenging gods Allot thee, Crastinus, not such a death As all men else do suffer! In the tomb May'st thou have feeling and remembrance still!

22. Josephus Flavius, Jewish Antiquities, 4.113, 4.124 (1st cent. CE - 1st cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 26

4.113. κατιδὼν δ' αὐτοὺς ἐκεῖνος βωμούς τε ἐκέλευσεν ἑπτὰ δείμασθαι τὸν βασιλέα καὶ τοσούτους ταύρους καὶ κριοὺς παραστῆσαι: ὑπουργήσαντος δὲ διὰ ταχέων τοῦ βασιλέως ὁλοκαυτεῖ τυθέντας, 4.124. συγχωρήσαντος δὲ τοῦ Βαλάκου δὶς μὲν τεθυκότι τὸ θεῖον οὐκ ἐπένευσε τὰς κατὰ τῶν ̓Ισραηλιτῶν ἀράς, θύσας δὲ καὶ τρίτον ἄλλων πάλιν ἀνασταθέντων βωμῶν οὐδὲ τότε μὲν κατηράσατο τοῖς ̓Ισραηλίταις,

4.113. Now when he saw them, he desired the king to build him seven altars, and to bring him as many bulls and rams; to which desire the king did presently conform. He then slew the sacrifices, and offered them as burnt-offerings, that he might observe some signal of the flight of the Hebrews. 4.124. Which, when Balak had agreed to, God would not, even upon second sacrifices, consent to his cursing the Israelites.

23. Plutarch, On The Obsolescence of Oracles, 438b, 438a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 123

24. New Testament, Acts, 1-2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 2

2. , Now when the day of Pentecost had come, they were all with one accord in one place. , Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. , Tongues like fire appeared and were distributed to them, and it sat on each one of them. , They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. , Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. , When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. , They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? , How do we hear, everyone in our own native language? , Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia, , Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes, , Cretans and Arabians: we hear them speaking in our languages the mighty works of God!", They were all amazed, and were perplexed, saying one to another, "What does this mean?", Others, mocking, said, "They are filled with new wine.", But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. , For these aren't drunken, as you suppose, seeing it is only the third hour of the day. , But this is what has been spoken through the prophet Joel: , 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. , Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. , I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. , The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. , It will be, that whoever will call on the name of the Lord will be saved.' , "You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know, , him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; , whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. , For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. , Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; , Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. , You made known to me the ways of life. You will make me full of gladness with your presence.' , "Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. , Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne, , he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. , This Jesus God raised up, whereof we all are witnesses. , Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. , For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, , Until I make your enemies the footstool of your feet."' , "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified.", Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?", Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. , For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself.", With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation!", Then those who gladly received his word were baptized. There were added that day about three thousand souls. , They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. , Fear came on every soul, and many wonders and signs were done through the apostles. , All who believed were together, and had all things common. , They sold their possessions and goods, and distributed them to all, according as anyone had need. , Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, , praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved.

25. Plutarch, Oracles At Delphi No Longer Given In Verse, 397a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 170

26. Clement of Alexandria, Exhortation To The Greeks, 3.43.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 191

27. Cassius Dio, Roman History, 62.14.2-62.14.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •pythia (see priestesses) Found in books: Lester, Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5 (2018) 112

Tiresias: The Ancient Mediterranean Religions Source Database