|1. Homer, Iliad, 1.61-1.63, 1.68-1.120, 2.308-2.309, 12.237-12.240, 23.69-23.92 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Jocasta (Epicaste), and Tiresias • Oedipus, and Tiresias • Stoicism, Teiresias • Teiresias • Teiresias, • Tiresias • Tiresias, • Tiresias, and Apollo • Tiresias, and Oedipus • Tiresias, challenges to
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 139; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222, 230; Johnston (2008), Ancient Greek Divination, 118; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 172, 289; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 60; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 336, 376, 378, 380; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 308; Tor (2017), Mortal and Divine in Early Greek Epistemology, 109
1.61 εἰ δὴ ὁμοῦ πόλεμός τε δαμᾷ καὶ λοιμὸς Ἀχαιούς· 1.62 ἀλλʼ ἄγε δή τινα μάντιν ἐρείομεν ἢ ἱερῆα 1.63 ἢ καὶ ὀνειροπόλον, καὶ γάρ τʼ ὄναρ ἐκ Διός ἐστιν,
1.68 ἤτοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο· τοῖσι δʼ ἀνέστη 1.69 Κάλχας Θεστορίδης οἰωνοπόλων ὄχʼ ἄριστος, 1.70 ὃς ᾔδη τά τʼ ἐόντα τά τʼ ἐσσόμενα πρό τʼ ἐόντα, 1.71 καὶ νήεσσʼ ἡγήσατʼ Ἀχαιῶν Ἴλιον εἴσω 1.72 ἣν διὰ μαντοσύνην, τήν οἱ πόρε Φοῖβος Ἀπόλλων· 1.73 ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν· 1.74 ὦ Ἀχιλεῦ κέλεαί με Διῒ φίλε μυθήσασθαι 1.75 μῆνιν Ἀπόλλωνος ἑκατηβελέταο ἄνακτος· 1.76 τοὶ γὰρ ἐγὼν ἐρέω· σὺ δὲ σύνθεο καί μοι ὄμοσσον 1.77 ἦ μέν μοι πρόφρων ἔπεσιν καὶ χερσὶν ἀρήξειν· 1.78 ἦ γὰρ ὀΐομαι ἄνδρα χολωσέμεν, ὃς μέγα πάντων 1.79 Ἀργείων κρατέει καί οἱ πείθονται Ἀχαιοί· 1.80 κρείσσων γὰρ βασιλεὺς ὅτε χώσεται ἀνδρὶ χέρηϊ· 1.81 εἴ περ γάρ τε χόλον γε καὶ αὐτῆμαρ καταπέψῃ, 1.82 ἀλλά τε καὶ μετόπισθεν ἔχει κότον, ὄφρα τελέσσῃ, 1.83 ἐν στήθεσσιν ἑοῖσι· σὺ δὲ φράσαι εἴ με σαώσεις. 1.84 τὸν δʼ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς· 1.85 θαρσήσας μάλα εἰπὲ θεοπρόπιον ὅ τι οἶσθα· 1.86 οὐ μὰ γὰρ Ἀπόλλωνα Διῒ φίλον, ᾧ τε σὺ Κάλχαν 1.87 εὐχόμενος Δαναοῖσι θεοπροπίας ἀναφαίνεις, 1.88 οὔ τις ἐμεῦ ζῶντος καὶ ἐπὶ χθονὶ δερκομένοιο 1.89 σοὶ κοίλῃς παρὰ νηυσί βαρείας χεῖρας ἐποίσει 1.90 συμπάντων Δαναῶν, οὐδʼ ἢν Ἀγαμέμνονα εἴπῃς, 1.91 ὃς νῦν πολλὸν ἄριστος Ἀχαιῶν εὔχεται εἶναι. 1.92 καὶ τότε δὴ θάρσησε καὶ ηὔδα μάντις ἀμύμων· 1.93 οὔ τʼ ἄρ ὅ γʼ εὐχωλῆς ἐπιμέμφεται οὐδʼ ἑκατόμβης, 1.94 ἀλλʼ ἕνεκʼ ἀρητῆρος ὃν ἠτίμησʼ Ἀγαμέμνων, 1.95 οὐδʼ ἀπέλυσε θύγατρα καὶ οὐκ ἀπεδέξατʼ ἄποινα, 1.96 τοὔνεκʼ ἄρʼ ἄλγεʼ ἔδωκεν ἑκηβόλος ἠδʼ ἔτι δώσει· 1.97 οὐδʼ ὅ γε πρὶν Δαναοῖσιν ἀεικέα λοιγὸν ἀπώσει 1.98 πρίν γʼ ἀπὸ πατρὶ φίλῳ δόμεναι ἑλικώπιδα κούρην 1.99 ἀπριάτην ἀνάποινον, ἄγειν θʼ ἱερὴν ἑκατόμβην 1.100 ἐς Χρύσην· τότε κέν μιν ἱλασσάμενοι πεπίθοιμεν. 1.102 ἥρως Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων 1.103 ἀχνύμενος· μένεος δὲ μέγα φρένες ἀμφιμέλαιναι 1.104 πίμπλαντʼ, ὄσσε δέ οἱ πυρὶ λαμπετόωντι ἐΐκτην· 1.105 Κάλχαντα πρώτιστα κάκʼ ὀσσόμενος προσέειπε· 1.106 μάντι κακῶν οὐ πώ ποτέ μοι τὸ κρήγυον εἶπας· 1.107 αἰεί τοι τὰ κάκʼ ἐστὶ φίλα φρεσὶ μαντεύεσθαι, 1.108 ἐσθλὸν δʼ οὔτέ τί πω εἶπας ἔπος οὔτʼ ἐτέλεσσας· 1.109 καὶ νῦν ἐν Δαναοῖσι θεοπροπέων ἀγορεύεις 1.110 ὡς δὴ τοῦδʼ ἕνεκά σφιν ἑκηβόλος ἄλγεα τεύχει, 1.111 οὕνεκʼ ἐγὼ κούρης Χρυσηΐδος ἀγλάʼ ἄποινα 1.112 οὐκ ἔθελον δέξασθαι, ἐπεὶ πολὺ βούλομαι αὐτὴν 1.113 οἴκοι ἔχειν· καὶ γάρ ῥα Κλυταιμνήστρης προβέβουλα 1.114 κουριδίης ἀλόχου, ἐπεὶ οὔ ἑθέν ἐστι χερείων, 1.115 οὐ δέμας οὐδὲ φυήν, οὔτʼ ἂρ φρένας οὔτέ τι ἔργα. 1.116 ἀλλὰ καὶ ὧς ἐθέλω δόμεναι πάλιν εἰ τό γʼ ἄμεινον· 1.117 βούλομʼ ἐγὼ λαὸν σῶν ἔμμεναι ἢ ἀπολέσθαι· 1.118 αὐτὰρ ἐμοὶ γέρας αὐτίχʼ ἑτοιμάσατʼ ὄφρα μὴ οἶος 1.119 Ἀργείων ἀγέραστος ἔω, ἐπεὶ οὐδὲ ἔοικε· 1.120 λεύσσετε γὰρ τό γε πάντες ὅ μοι γέρας ἔρχεται ἄλλῃ.
2.308 ἔνθʼ ἐφάνη μέγα σῆμα· δράκων ἐπὶ νῶτα δαφοινὸς 2.309 σμερδαλέος, τόν ῥʼ αὐτὸς Ὀλύμπιος ἧκε φόως δέ,
12.237 τύνη δʼ οἰωνοῖσι τανυπτερύγεσσι κελεύεις 12.238 πείθεσθαι, τῶν οὔ τι μετατρέπομʼ οὐδʼ ἀλεγίζω 12.239 εἴτʼ ἐπὶ δεξίʼ ἴωσι πρὸς ἠῶ τʼ ἠέλιόν τε, 12.240 εἴτʼ ἐπʼ ἀριστερὰ τοί γε ποτὶ ζόφον ἠερόεντα.
23.69 εὕδεις, αὐτὰρ ἐμεῖο λελασμένος ἔπλευ Ἀχιλλεῦ. 23.70 οὐ μέν μευ ζώοντος ἀκήδεις, ἀλλὰ θανόντος· 23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. 23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, 23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν, 23.74 ἀλλʼ αὔτως ἀλάλημαι ἀνʼ εὐρυπυλὲς Ἄϊδος δῶ. 23.75 καί μοι δὸς τὴν χεῖρʼ· ὀλοφύρομαι, οὐ γὰρ ἔτʼ αὖτις 23.76 νίσομαι ἐξ Ἀΐδαο, ἐπήν με πυρὸς λελάχητε. 23.77 οὐ μὲν γὰρ ζωοί γε φίλων ἀπάνευθεν ἑταίρων 23.78 βουλὰς ἑζόμενοι βουλεύσομεν, ἀλλʼ ἐμὲ μὲν κὴρ 23.79 ἀμφέχανε στυγερή, ἥ περ λάχε γιγνόμενόν περ· 23.80 καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, 23.81 τείχει ὕπο Τρώων εὐηφενέων ἀπολέσθαι. 23.82 ἄλλο δέ τοι ἐρέω καὶ ἐφήσομαι αἴ κε πίθηαι· 23.83 μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ Ἀχιλλεῦ, 23.84 ἀλλʼ ὁμοῦ ὡς ἐτράφημεν ἐν ὑμετέροισι δόμοισιν, 23.85 εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος 23.86 ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, 23.87 ἤματι τῷ ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος 23.88 νήπιος οὐκ ἐθέλων ἀμφʼ ἀστραγάλοισι χολωθείς· 23.89 ἔνθά με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς 23.90 ἔτραφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· 23.91 ὣς δὲ καὶ ὀστέα νῶϊν ὁμὴ σορὸς ἀμφικαλύπτοι 23.92 χρύσεος ἀμφιφορεύς, τόν τοι πόρε πότνια μήτηρ.'' None
1.61 if war and pestilence alike are to ravage the Achaeans. But come, let us ask some seer or priest, or some reader of dreams—for a dream too is from Zeus—who might say why Phoebus Apollo is so angry, whether he finds fault with a vow or a hecatomb;
1.68 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. 1.69 in hope that he may accept the savour of lambs and unblemished goats, and be willing to ward off the pestilence from us. When he had thus spoken he sat down, and among them arose Calchas son of Thestor, far the best of bird-diviners, who knew the things that were, and that were to be, and that had been before, 1.70 and who had guided the ships of the Achaeans to Ilios by his own prophetic powers which Phoebus Apollo had bestowed upon him. He with good intent addressed the gathering, and spoke among them:Achilles, dear to Zeus, you bid me declare the wrath of Apollo, the lord who strikes from afar. 1.75 Therefore I will speak; but take thought and swear that you will readily defend me with word and with might of hand; for I think I shall anger a man who rules mightily over all the Argives, and whom the Achaeans obey. For mightier is a king, when he is angry at a lesser man. 1.80 Even if he swallows down his wrath for that day, yet afterwards he cherishes resentment in his heart till he brings it to fulfillment. Say then, if you will keep me safe. In answer to him spoke swift-footed Achilles:Take heart, and speak out whatever oracle you know; 1.85 for by Apollo, dear to Zeus, to whom you, Calchas, pray when you reveal oracles to the Danaans, no one, while I live and have sight on the earth, shall lay heavy hands on you beside the hollow ships, no one of the whole host of the Danaans, 1.90 not even if you name Agamemnon, who now claims to be far the best of the Achaeans. 1.94 not even if you name Agamemnon, who now claims to be far the best of the Achaeans. Then the blameless seer took heart, and spoke:It is not then because of a vow that he finds fault, nor because of a hecatomb, but because of the priest whom Agamemnon dishonoured, and did not release his daughter nor accept the ransom. 1.95 For this cause the god who strikes from afar has given woes and will still give them. He will not drive off from the Danaans the loathsome pestilence, until we give back to her dear father the bright-eyed maiden, unbought, unransomed, and lead a sacred hecatomb to Chryse. Then we might appease and persuade him. 1.100 When he had thus spoken he sat down, and among them arose the warrior, son of Atreus, wide-ruling Agamemnon, deeply troubled. With rage his black heart was wholly filled, and his eyes were like blazing fire. To Calchas first of all he spoke, and his look threatened evil: 1.105 Prophet of evil, never yet have you spoken to me a pleasant thing; ever is evil dear to your heart to prophesy, but a word of good you have never yet spoken, nor brought to pass. And now among the Danaans you claim in prophecy that for this reason the god who strikes from afar brings woes upon them, 1.110 that I would not accept the glorious ransom for the girl, the daughter of Chryses, since I much prefer to keep her in my home. For certainly I prefer her to Clytemnestra, my wedded wife, since she is not inferior to her, either in form or in stature, or in mind, or in any handiwork. 1.115 Yet even so will I give her back, if that is better; I would rather the people be safe than perish. But provide me with a prize of honour forthwith, lest I alone of the Argives be without one, since that would not be proper. For you all see this, that my prize goes elsewhere. 1.120 In answer to him spoke swift-footed brilliant Achilles:Most glorious son of Atreus, most covetous of all, how shall the great-hearted Achaeans give you a prize? We know nothing of a hoard of wealth in common store, but whatever we took by pillage from the cities has been apportioned,
2.308 and we round about a spring were offering to the immortals upon the holy altars hecatombs that bring fulfillment, beneath a fair plane-tree from whence flowed the bright water; then appeared a great portent: a serpent, blood-red on the back, terrible, whom the Olympian himself had sent forth to the light,
12.237 eeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun, 12.239 eeing thou biddest me forget the counsels of loud-thundering Zeus, that himself promised me and bowed his head thereto. But thou biddest us be obedient to birds long of wing, that I regard not, nor take thought thereof, whether they fare to the right, toward the Dawn and the sun, ' "12.240 or to the left toward the murky darkness. nay, for us, let us be obedient to the counsel of great Zeus, that is king over all mortals and immortals. One omen is best, to fight for one's country. Wherefore dost thou fear war and battle? " "
23.69 then there came to him the spirit of hapless Patroclus, in all things like his very self, in stature and fair eyes and in voice, and in like raiment was he clad withal; and he stood above Achilles' head and spake to him, saying:Thou sleepest, and hast forgotten me, Achilles. " '23.70 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. 23.75 And give me thy hand, I pitifully entreat thee, for never more again shall I come back from out of Hades, when once ye have given me my due of fire. Never more in life shall we sit apart from our dear comrades and take counsel together, but for me hath loathly fate 23.80 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, 23.84 opened its maw, the fate that was appointed me even from my birth. Aye, and thou thyself also, Achilles like to the gods, art doomed to be brought low beneath the wall of the waelthy Trojans. And another thing will I speak, and charge thee, if so be thou wilt hearken. Lay not my bones apart from thine, Achilles, but let them lie together, even as we were reared in your house, ' "23.85 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " "23.89 when Menoetius brought me, being yet a little lad, from Opoeis to your country, by reason of grievous man-slaying, on the day when I slew Amphidamus' son in my folly, though I willed it not, in wrath over the dice. Then the knight Peleus received me into his house " '23.90 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. 23.92 and reared me with kindly care and named me thy squire; even so let one coffer enfold our bones, a golden coffer with handles twain, the which thy queenly mother gave thee. '' None
|2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Teiresias • Stoicism, Teiresias • Teiresias • Teiresias (mythological prophet) • Teiresias, • Tiresias • Tiresias, • Tiresias, prophecy • prophecy, Tiresias’
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 301; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 31, 32, 34; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 256; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227, 230; Edmunds (2021), Greek Myth, 38; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 142, 405; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 62, 174, 265, 267, 271, 285, 286; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 226, 227, 245, 273; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 285, 295, 296; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 252; Gazis and Hooper (2021), Aspects of Death and the Afterlife in Greek Literature, 37; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 49; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 324; Johnston (2008), Ancient Greek Divination, 98, 110, 112, 118; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 173, 289; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 56, 59; Luck (2006), Arcana mundi: magic and the occult in the Greek and Roman worlds: a collection of ancient texts, 9, 223; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 52; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 82; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 30, 31, 139, 170; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305, 306, 315; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 212; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 151; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 256, 258; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110; Tor (2017), Mortal and Divine in Early Greek Epistemology, 109, 115, 194, 264; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 301; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 18
|3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Tiresias • Tiresias (in Euripides’ Bacchae)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 2; Folit-Weinberg (2022), Homer, Parmenides, and the Road to Demonstration, 295
|4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Teiresias • Tiresias
Found in books: Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 36, 37; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 254; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 110
|5. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Teiresias • Teiresias, • Tiresias
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227; Johnston (2008), Ancient Greek Divination, 110, 112; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 192
|6. Euripides, Alcestis, 119 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Teiresias • Tiresias
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 41; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 335
119 Lady, thus keeping thy weary station without pause upon the floor of Thetis’ shrine, Phthian though I am, to thee a daughter of Asia I come,'' None
|7. Euripides, Bacchae, 1, 4, 84, 90-93, 100, 120-134, 176-177, 192, 194-196, 206, 215-369, 381, 395-402, 424-431, 485, 487, 1349 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Teiresias in Bacchae as prophet of • Teiresias • Teiresias, • Tiresias • Tiresias (in Euripides’ Bacchae) • sophism of Teiresias in Bacchae
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 85, 86, 134; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 39, 45, 89, 91; Bernabe et al. (2013), Redefining Dionysos, 50, 162, 166, 315, 359, 360, 361, 362, 460; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Gorain (2019), Language in the Confessions of Augustine, 13, 15; Johnston (2008), Ancient Greek Divination, 129; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 236, 237, 240; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 144, 145, 146, 147, 148, 149, 150, 154, 157, 158, 161
1 ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα4 μορφὴν δʼ ἀμείψας ἐκ θεοῦ βροτησίαν 8
4 Βρόμιον παῖδα θεὸν θεοῦ
90 πταμένας Διὸς βροντᾶς νηδύος 9
1 ἔκβολον μάτηρ 92 ἔτεκεν, λιποῦσʼ αἰῶνα 93 κεραυνίῳ πληγᾷ·
100 τέλεσαν, ταυρόκερων θεὸν
120 ὦ θαλάμευμα Κουρήτων word split in text
1 ζάθεοί τε Κρήτας
122 Διογενέτορες ἔναυλοι,
123 ἔνθα τρικόρυθες ἄντροις
4 βυρσότονον κύκλωμα τόδε
125 μοι Κορύβαντες ηὗρον·
126 βακχείᾳ δʼ ἀνὰ συντόνῳ
127 κέρασαν ἁδυβόᾳ Φρυγίων
128 αὐλῶν πνεύματι ματρός τε Ῥέας ἐς
129 χέρα θῆκαν, κτύπον εὐάσμασι Βακχᾶν·
130 παρὰ δὲ μαινόμενοι Σάτυροι
1 ματέρος ἐξανύσαντο θεᾶς,
132 ἐς δὲ χορεύματα
133 συνῆψαν τριετηρίδων,
4 αἷς χαίρει Διόνυσος. Χορός
176 θύρσους ἀνάπτειν καὶ νεβρῶν δορὰς ἔχειν
177 στεφανοῦν τε κρᾶτα κισσίνοις βλαστήμασιν. Κάδμος
192 ἀλλʼ οὐχ ὁμοίως ἂν ὁ θεὸς τιμὴν ἔχοι. Κάδμος
4 ὁ θεὸς ἀμοχθὶ κεῖσε νῷν ἡγήσεται. Κάδμος
195 μόνοι δὲ πόλεως Βακχίῳ χορεύσομεν; Τειρεσίας
196 μόνοι γὰρ εὖ φρονοῦμεν, οἱ δʼ ἄλλοι κακῶς. Κάδμος
206 οὐ γὰρ διῄρηχʼ ὁ θεός, οὔτε τὸν νέον 2
15 ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, 2
16 κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, 2
17 γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι 2
18 πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις 2
19 ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα 220 Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς· 22
1 πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι 222 κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν 223 πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, 22
4 πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, 225 τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου. 226 227 σῴζουσι πανδήμοισι πρόσπολοι στέγαις· 228 ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι, 229 Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι, 230 Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω. 23
1 καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν 232 παύσω κακούργου τῆσδε βακχείας τάχα. 23
4 γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, 235 ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, 236 οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, 237 ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται 238 τελετὰς προτείνων εὐίους νεάνισιν. 239 εἰ δʼ αὐτὸν εἴσω τῆσδε λήψομαι στέγης, 2
40 παύσω κτυποῦντα θύρσον ἀνασείοντά τε 2
1 κόμας, τράχηλον σώματος χωρὶς τεμών. 2
43 ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός, 2
4 ὃς ἐκπυροῦται λαμπάσιν κεραυνίαις 2
45 σὺν μητρί, Δίους ὅτι γάμους ἐψεύσατο. 2
46 ταῦτʼ οὐχὶ δεινῆς ἀγχόνης ἔστʼ ἄξια, 2
47 ὕβρεις ὑβρίζειν, ὅστις ἔστιν ὁ ξένος; 2
49 ἐν ποικίλαισι νεβρίσι Τειρεσίαν ὁρῶ 250 πατέρα τε μητρὸς τῆς ἐμῆσ—πολὺν γέλων— 25
1 νάρθηκι βακχεύοντʼ· ἀναίνομαι, πάτερ, 252 τὸ γῆρας ὑμῶν εἰσορῶν νοῦν οὐκ ἔχον. 253 οὐκ ἀποτινάξεις κισσόν; οὐκ ἐλευθέραν 25
4 θύρσου μεθήσεις χεῖρʼ, ἐμῆς μητρὸς πάτερ; 256 τὸν δαίμονʼ ἀνθρώποισιν ἐσφέρων νέον 257 σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν. 258 εἰ μή σε γῆρας πολιὸν ἐξερρύετο, 259 καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις, 260 τελετὰς πονηρὰς εἰσάγων· γυναιξὶ γὰρ 26
1 ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος, 262 οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων. Χορός 263 τῆς δυσσεβείας. ὦ ξένʼ, οὐκ αἰδῇ θεοὺς 26
4 Κάδμον τε τὸν σπείραντα γηγενῆ στάχυν, 265 Ἐχίονος δʼ ὢν παῖς καταισχύνεις γένος; Τειρεσίας 266 ὅταν λάβῃ τις τῶν λόγων ἀνὴρ σοφὸς 267 καλὰς ἀφορμάς, οὐ μέγʼ ἔργον εὖ λέγειν· 268 σὺ δʼ εὔτροχον μὲν γλῶσσαν ὡς φρονῶν ἔχεις, 269 ἐν τοῖς λόγοισι δʼ οὐκ ἔνεισί σοι φρένες. 270 θράσει δὲ δυνατὸς καὶ λέγειν οἷός τʼ ἀνὴρ 27
1 κακὸς πολίτης γίγνεται νοῦν οὐκ ἔχων. 273 οὐκ ἂν δυναίμην μέγεθος ἐξειπεῖν ὅσος 27
4 καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, 275 τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276 γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277 αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278 ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279 βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280 θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 28
1 λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282 ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283 δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. 28
4 οὗτος θεοῖσι σπένδεται θεὸς γεγώς, 285 ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν. 287 μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. 288 ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου 289 Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, 2
90 Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· 29
1 Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. 292 ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου 293 αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, 29
4 Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν 295 βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, 296 ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς 297 Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. 299 καὶ τὸ μανιῶδες μαντικὴν πολλὴν ἔχει· 300 ὅταν γὰρ ὁ θεὸς ἐς τὸ σῶμʼ ἔλθῃ πολύς, 30
1 λέγειν τὸ μέλλον τοὺς μεμηνότας ποιεῖ. 302 Ἄρεώς τε μοῖραν μεταλαβὼν ἔχει τινά· 303 στρατὸν γὰρ ἐν ὅπλοις ὄντα κἀπὶ τάξεσιν 30
4 φόβος διεπτόησε πρὶν λόγχης θιγεῖν. 305 μανία δὲ καὶ τοῦτʼ ἐστὶ Διονύσου πάρα. 306 ἔτʼ αὐτὸν ὄψῃ κἀπὶ Δελφίσιν πέτραις 307 πηδῶντα σὺν πεύκαισι δικόρυφον πλάκα, 308 πάλλοντα καὶ σείοντα βακχεῖον κλάδον, 309 μέγαν τʼ ἀνʼ Ἑλλάδα. ἀλλʼ ἐμοί, Πενθεῦ, πιθοῦ· 3
10 μὴ τὸ κράτος αὔχει δύναμιν ἀνθρώποις ἔχειν, 3
1 μηδʼ, ἢν δοκῇς μέν, ἡ δὲ δόξα σου νοσῇ, 3
12 φρονεῖν δόκει τι· τὸν θεὸν δʼ ἐς γῆν δέχου 3
13 καὶ σπένδε καὶ βάκχευε καὶ στέφου κάρα. 3
15 γυναῖκας ἐς τὴν Κύπριν, ἀλλʼ ἐν τῇ φύσει 3
16 τὸ σωφρονεῖν ἔνεστιν εἰς τὰ πάντʼ ἀεί 3
17 τοῦτο σκοπεῖν χρή· καὶ γὰρ ἐν βακχεύμασιν 3
18 οὖσʼ ἥ γε σώφρων οὐ διαφθαρήσεται. 320 πολλοί, τὸ Πενθέως δʼ ὄνομα μεγαλύνῃ πόλις· 32
1 κἀκεῖνος, οἶμαι, τέρπεται τιμώμενος. 322 ἐγὼ μὲν οὖν καὶ Κάδμος, ὃν σὺ διαγελᾷς, 323 κισσῷ τʼ ἐρεψόμεσθα καὶ χορεύσομεν, 32
4 πολιὰ ξυνωρίς, ἀλλʼ ὅμως χορευτέον, 325 κοὐ θεομαχήσω σῶν λόγων πεισθεὶς ὕπο. 326 μαίνῃ γὰρ ὡς ἄλγιστα, κοὔτε φαρμάκοις 327 ἄκη λάβοις ἂν οὔτʼ ἄνευ τούτων νοσεῖς. Χορός 328 ὦ πρέσβυ, Φοῖβόν τʼ οὐ καταισχύνεις λόγοις, 329 τιμῶν τε Βρόμιον σωφρονεῖς, μέγαν θεόν. Κάδμος 330 ὦ παῖ, καλῶς σοι Τειρεσίας παρῄνεσεν. 33
1 οἴκει μεθʼ ἡμῶν, μὴ θύραζε τῶν νόμων. 332 νῦν γὰρ πέτῃ τε καὶ φρονῶν οὐδὲν φρονεῖς. 333 κεἰ μὴ γὰρ ἔστιν ὁ θεὸς οὗτος, ὡς σὺ φῄς, 33
4 παρὰ σοὶ λεγέσθω· καὶ καταψεύδου καλῶς 335 ὡς ἔστι, Σεμέλη θʼ ἵνα δοκῇ θεὸν τεκεῖν, 336 ἡμῖν τε τιμὴ παντὶ τῷ γένει προσῇ. 338 ὃν ὠμόσιτοι σκύλακες ἃς ἐθρέψατο 339 διεσπάσαντο, κρείσσονʼ ἐν κυναγίαις 3
40 Ἀρτέμιδος εἶναι κομπάσαντʼ, ἐν ὀργάσιν. 3
1 ὃ μὴ πάθῃς σύ· δεῦρό σου στέψω κάρα 3
42 κισσῷ· μεθʼ ἡμῶν τῷ θεῷ τιμὴν δίδου. Πενθεύς 3
43 οὐ μὴ προσοίσεις χεῖρα, βακχεύσεις δʼ ἰών, 3
4 μηδʼ ἐξομόρξῃ μωρίαν τὴν σὴν ἐμοί; 3
45 τῆς σῆς δʼ ἀνοίας τόνδε τὸν διδάσκαλον 3
46 δίκην μέτειμι. στειχέτω τις ὡς τάχος, 3
47 ἐλθὼν δὲ θάκους τοῦδʼ ἵνʼ οἰωνοσκοπεῖ 3
48 μοχλοῖς τριαίνου κἀνάτρεψον ἔμπαλιν, 3
49 ἄνω κάτω τὰ πάντα συγχέας ὁμοῦ, 350 καὶ στέμματʼ ἀνέμοις καὶ θυέλλαισιν μέθες. 35
1 μάλιστα γάρ νιν δήξομαι δράσας τάδε. 353 τὸν θηλύμορφον ξένον, ὃς ἐσφέρει νόσον 35
4 καινὴν γυναιξὶ καὶ λέχη λυμαίνεται. 355 κἄνπερ λάβητε, δέσμιον πορεύσατε 356 δεῦρʼ αὐτόν, ὡς ἂν λευσίμου δίκης τυχὼν 357 θάνῃ, πικρὰν βάκχευσιν ἐν Θήβαις ἰδών. Τειρεσίας 358 ὦ σχέτλιʼ, ὡς οὐκ οἶσθα ποῦ ποτʼ εἶ λόγων. 359 μέμηνας ἤδη· καὶ πρὶν ἐξέστης φρενῶν. 360 στείχωμεν ἡμεῖς, Κάδμε, κἀξαιτώμεθα 36
1 ὑπέρ τε τούτου καίπερ ὄντος ἀγρίου 362 ὑπέρ τε πόλεως τὸν θεὸν μηδὲν νέον 363 δρᾶν. ἀλλʼ ἕπου μοι κισσίνου βάκτρου μέτα, 36
4 πειρῶ δʼ ἀνορθοῦν σῶμʼ ἐμόν, κἀγὼ τὸ σόν· 365 γέροντε δʼ αἰσχρὸν δύο πεσεῖν· ἴτω δʼ ὅμως, 366 τῷ Βακχίῳ γὰρ τῷ Διὸς δουλευτέον. 367 Πενθεὺς δʼ ὅπως μὴ πένθος εἰσοίσει δόμοις 368 τοῖς σοῖσι, Κάδμε· μαντικῇ μὲν οὐ λέγω, 369 τοῖς πράγμασιν δέ· μῶρα γὰρ μῶρος λέγει. Χορός 38
1 ἀποπαῦσαί τε μερίμνας,
395 τὸ σοφὸν δʼ οὐ σοφία 396 τό τε μὴ θνητὰ φρονεῖν. 397 βραχὺς αἰών· ἐπὶ τούτῳ 398 δέ τις ἂν μεγάλα διώκων 399 τὰ παρόντʼ οὐχὶ φέροι. μαινομένων
400 οἵδε τρόποι καὶ
1 κακοβούλων παρʼ ἔμοιγε φωτῶν. Χορός
402 ἱκοίμαν ποτὶ Κύπρον,
4 μισεῖ δʼ ᾧ μὴ ταῦτα μέλει,
425 κατὰ φάος νύκτας τε φίλας
426 εὐαίωνα διαζῆν,
427 σοφὰν δʼ ἀπέχειν πραπίδα φρένα τε
428 περισσῶν παρὰ φωτῶν·' 430 τὸ πλῆθος ὅ τι
1 τὸ φαυλότερον ἐνόμισε χρῆταί
485 τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος
487 τοῦτʼ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν. Διόνυσος
49 πάλαι τάδε Ζεὺς οὑμὸς ἐπένευσεν πατήρ. Ἀγαύη ' None
1 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,4 I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s, 8
4 brandishing the thyrsos, garlanded with ivy, serves Dionysus.Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,
90 the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son,
100 had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
120 O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle,
125 covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae;
130 nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices. Choru
176 what agreement I, an old man, have made with him, older still: to twine the thyrsoi, to wear fawn-skins, and to crown our heads with ivy branches. Kadmo
192 But then the god would not have equal honor. Kadmo
4 The god will lead us there without trouble. Kadmo
195 Are we the only ones in the city who will dance in Bacchus’ honor? Teiresia
196 Yes, for we alone think rightly, the rest wrongly. Kadmo
206 being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart. Kadmo 2
15 I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance 220 this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; 225 but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and 230 Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, 235 fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, 2
40 I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning, 2
45 because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is?But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skin 250 and my mother’s father—a great absurdity—raging about with a thyrsos. I shrink, father, from seeing your old age devoid of sense. Won’t you cast away the ivy? Grandfather, will you not free your hand of the thyrsos? 255 You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae, 260 for introducing wicked rites. For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer. Chorus Leader 263 Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop? 265 Do you, the child of Echion, bring shame to your race? Teiresia 266 Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words. 270 A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, 275 are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280 to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, 285 o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , 2
90 Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, 295 mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. 300 For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares’ nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear; 305 and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi , bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas . But believe me, Pentheus; 3
10 do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head.Dionysus will not compel women 3
15 to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates, 320 and the city extols the name of Pentheus. He too, I think, delights in being honored. Kadmos, whom you mock, and I will crown our heads with ivy and dance, a gray yoke-team but still we must dance; 325 and I will not be persuaded by your words to fight against the god. For you are mad in a most grievous way, and you will not be cured by drugs, nor are you sick without them. Chorus Leader 328 Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent. Kadmo 330 My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood, 335 o that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised, 3
40 having boasted that he was superior in the hunt to Artemis. May you not suffer this. Come, let me crown your head with ivy; honor the god along with us. Pentheu 3
43 Don’t lay a hand on me! Go off and hold your revels, but don’t wipe your foolishness off on me. I will seek the punishment of thi 3
45 teacher of your folly. Let someone go quickly to the seat where he watches the flights of birds, upset and overturn it with levers, turning everything upside down; 350 and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds. 355 If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes . Teiresia 358 O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits. 360 Let us go, Kadmos, and entreat the god, on behalf of him, though he is savage, and on behalf of the city, to do no ill. But follow me with the ivy-clad staff, and try to support my body, and I will try to support yours; 365 it would be shameful for two old men to fall down. But let that pass, for we must serve Bacchus, the son of Zeus. Beware lest Pentheus bring trouble to your house, Kadmos; I do not speak in prophecy, but judging from the state of things; for a foolish man speaks foolishness. Choru 38
1 to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquet
395 But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion,
400 these are the ways of mad and ill-advised men. Choru
402 Would that I could go to Cyprus , the island of Aphrodite, where the Loves, who soothe
4 goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this:
425 to lead a happy life by day and friendly Because the Dionysiac ἱερά take place νύκτωρ τὰ πολλά (
486) Dodds, ad loc. night and to keep his wise mind and intellect away from over-curious men.
430 What the common people think and adopt, that would I accept. Enter a servant Servant
485 Do you perform the rites by night or by day? Dionysu
487 This is treacherous towards women, and unsound. Dionysu
49 My father Zeus approved this long ago. Agave ' None
|8. Herodotus, Histories, 5.92, 7.191, 8.122, 9.33 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Dolon Painter, Tiresias Vase • Stoicism, Teiresias • Teiresias • Teiresias, • Tiresias • kraters, Tiresias Vase
Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 222, 227; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 174; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 150; Tor (2017), Mortal and Divine in Early Greek Epistemology, 109, 114
5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
7.191 σιταγωγῶν δὲ ὁλκάδων καὶ τῶν ἄλλων πλοίων διαφθειρομένων οὐκ ἐπῆν ἀριθμός. ὥστε δείσαντες οἱ στρατηγοὶ τοῦ ναυτικοῦ στρατοῦ μή σφι κεκακωμένοισι ἐπιθέωνται οἱ Θεσσαλοί, ἕρκος ὑψηλὸν ἐκ τῶν ναυηγίων περιεβάλοντο· ἡμέρας γὰρ δὴ ἐχείμαζε τρεῖς. τέλος δὲ ἔντομά τε ποιεῦντες καὶ καταείδοντες γόησι οἱ Μάγοι τῷ ἀνέμῳ, πρός τε τούτοισι καὶ τῇ Θέτι καὶ τῇσι Νηρηίσι θύοντες, ἔπαυσαν τετάρτῃ ἡμέρῃ, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασε. τῇ δὲ Θέτι ἔθυον πυθόμενοι παρὰ τῶν Ἰώνων τὸν λόγον. ὡς ἐκ τοῦ χώρου τούτου ἁρπασθείη ὑπὸ Πηλέος, εἴη τε ἅπασα ἡ ἀκτὴ ἡ Σηπιὰς ἐκείνης τε καὶ τῶν ἀλλέων Νηρηίδων.
8.122 πέμψαντες δὲ ἀκροθίνια οἱ Ἕλληνες ἐς Δελφοὺς ἐπειρώτων τὸν θεὸν κοινῇ εἰ λελάβηκε πλήρεα καὶ ἀρεστὰ τὰ ἀκροθίνια. ὁ δὲ παρʼ Ἑλλήνων μὲν τῶν ἄλλων ἔφησε ἔχειν, παρὰ Αἰγινητέων δὲ οὔ, ἀλλὰ ἀπαίτεε αὐτοὺς τὰ ἀριστήια τῆς ἐν Σαλαμῖνι ναυμαχίης. Αἰγινῆται δὲ πυθόμενοι ἀνέθεσαν ἀστέρας χρυσέους, οἳ ἐπὶ ἱστοῦ χαλκέου ἑστᾶσι τρεῖς ἐπὶ τῆς γωνίης, ἀγχοτάτω τοῦ Κροίσου κρητῆρος.
9.33 ὡς δὲ ἄρα πάντες οἱ ἐτετάχατο κατὰ ἔθνεα καὶ κατὰ τέλεα, ἐνθαῦτα τῇ δευτέρῃ ἐθύοντο καὶ ἀμφότεροι. Ἕλλησι μὲν Τισαμενὸς Ἀντιόχου ἦν ὁ θυόμενος· οὗτος γὰρ δὴ εἵπετο τῷ στρατεύματι τούτῳ μάντις· τὸν ἐόντα Ἠλεῖον καὶ γένεος τοῦ Ἰαμιδέων Κλυτιάδην Λακεδαιμόνιοι ἐποιήσαντο λεωσφέτερον. Τισαμενῷ γὰρ μαντευομένῳ ἐν Δελφοῖσι περὶ γόνου ἀνεῖλε ἡ Πυθίη ἀγῶνας τοὺς μεγίστους ἀναιρήσεσθαι πέντε. ὃ μὲν δὴ ἁμαρτὼν τοῦ χρηστηρίου προσεῖχε γυμνασίοισι ὡς ἀναιρησόμενος γυμνικοὺς ἀγῶνας, ἀσκέων δὲ πεντάεθλον παρὰ ἓν πάλαισμα ἔδραμε νικᾶν Ὀλυμπιάδα, Ἱερωνύμῳ τῷ Ἀνδρίῳ ἐλθὼν ἐς ἔριν. Λακεδαιμόνιοι δὲ μαθόντες οὐκ ἐς γυμνικοὺς ἀλλʼ ἐς ἀρηίους ἀγῶνας φέρον τὸ Τισαμενοῦ μαντήιον, μισθῷ ἐπειρῶντο πείσαντες Τισαμενὸν ποιέεσθαι ἅμα Ἡρακλειδέων τοῖσι βασιλεῦσι ἡγεμόνα τῶν πολέμων. ὁ δὲ ὁρέων περὶ πολλοῦ ποιευμένους Σπαρτιήτας φίλον αὐτὸν προσθέσθαι, μαθὼν τοῦτο ἀνετίμα, σημαίνων σφι ὡς ἤν μιν πολιήτην σφέτερον ποιήσωνται τῶν πάντων μεταδιδόντες, ποιήσει ταῦτα, ἐπʼ ἄλλῳ μισθῷ δʼ οὔ. Σπαρτιῆται δὲ πρῶτα μὲν ἀκούσαντες δεινὰ ἐποιεῦντο καὶ μετίεσαν τῆς χρησμοσύνης τὸ παράπαν, τέλος δὲ δείματος μεγάλου ἐπικρεμαμένου τοῦ Περσικοῦ τούτου στρατεύματος καταίνεον μετιόντες. ὁ δὲ γνοὺς τετραμμένους σφέας οὐδʼ οὕτω ἔτι ἔφη ἀρκέεσθαι τούτοισι μούνοισι, ἀλλὰ δεῖν ἔτι τὸν ἀδελφεὸν ἑωυτοῦ Ἡγίην γίνεσθαι Σπαρτιήτην ἐπὶ τοῖσι αὐτοῖσι λόγοισι τοῖσι καὶ αὐτὸς γίνεται.'' None
5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
7.191 There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. ,The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. ' "
8.122 Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. " "
9.33 On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. "' None
|9. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Tiresias • Tiresias (in Euripides’ Bacchae)
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 134; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 128
|3c ΣΩ. ὦ φίλε Εὐθύφρων, ἀλλὰ τὸ μὲν καταγελασθῆναι ἴσως οὐδὲν πρᾶγμα. Ἀθηναίοις γάρ τοι, ὡς ἐμοὶ δοκεῖ, οὐ σφόδρα μέλει ἄν τινα δεινὸν οἴωνται εἶναι, μὴ μέντοι διδασκαλικὸν τῆς αὑτοῦ σοφίας· ὃν δʼ ἂν καὶ ἄλλους οἴωνται'' None||3c Socrates. My dear Euthyphro, their ridicule is perhaps of no consequence. For the Athenians, I fancy, are not much concerned, if they think a man is clever, provided he does not impart his clever notions to others; but when they think he makes others to be like himself,'' None|
|10. Sophocles, Antigone, 441, 454-455, 603, 743-745, 754-755, 758-759, 988-1024, 1031-1032, 1036, 1039-1044, 1048-1052, 1058-1059, 1062, 1064-1090, 1101, 1113-1152 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, Teiresias in Bacchae as prophet of • Jocasta (Epicaste), and Tiresias • Oedipus, and Tiresias • Teiresias • Teiresias (mythological prophet) • Teiresias, in Oedipus the King • Tiresias • Tiresias, and Antigone • Tiresias, and Apollo • Tiresias, and Creon • Tiresias, and Oedipus • Tiresias, and agōn scenes • Tiresias, and divine law • Tiresias, challenges to • Tiresias, not naming pollution
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 71, 72, 74; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 45; Bernabe et al. (2013), Redefining Dionysos, 274; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 59; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 139; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 41; Johnston (2008), Ancient Greek Divination, 98, 129; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 123; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 285, 336, 345, 348, 376, 380, 398, 399, 400, 401, 402, 403, 438, 439; Meinel (2015), Pollution and Crisis in Greek Tragedy, 96; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 139, 160, 170, 335; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 178, 179; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 157; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 78, 79, 80, 81, 82; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 104, 106; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 110
454 Yes, since it was not Zeus that published me that edict, and since not of that kind are the laws which Justice who dwells with the gods below established among men. Nor did I think that your decrees were of such force, that a mortal could override the unwritten 455 and unfailing statutes given us by the gods. For their life is not of today or yesterday, but for all time, and no man knows when they were first put forth. Not for fear of any man’s pride was I about to owe a penalty to the gods for breaking these.
603 over the last roots in the house of Oedipus—that hope, in its turn, the blood-stained dust of the gods infernal and mindlessness in speech and frenzy at the mind cuts down.
743 Because I see you making a mistake and committing injustice. 744 Am I making a mistake when I respect my own prerogatives? 745 Yes. You do not respect them, when you trample on the gods’ honors.
754 You will regret your unwise instructions in wisdom. 755 If you were not my father, I would have called you insane.
758 Is that so? By Olympus above—know this well—you will have no joy for taunting me over and above your censures.
988 Princes of Thebes , we have come on a shared journey, two scouting the way by the eyes of one. 990 For this is the method of travel for the blind, using a guide. 991 What is it, old Teiresias? What is your news? 992 I will tell you. You, obey the seer. 993 It was not my habit before, at any rate, to stand apart from your will. 994 Therefore you captained this city on an upright course. 995 I have felt and can attest your benefits. 996 Realize that once more now you are poised on fortune’s razor-edge. 997 What do you mean? I shudder to hear you! 998 You will understand, when you hear the signs revealed by my art. As I took my place on my old seat of augury 1000 where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning.' 1001 where all birds regularly gather for me, I heard an unintelligible voice among them: they were screaming in dire frenzy that made their language foreign to me. I realized that they were ripping each other with their talons, murderously—the rush of their wings did not lack meaning. 1005 Quickly, in fear, I tried burnt-sacrifice on a duly-kindled altar, but from my offerings Hephaestus did not blaze. Instead juice that had sweated from the thigh-flesh trickled out onto the embers and smoked and sputtered; 1010 the gall was scattered high up in the air; and the streaming thighs lay bared of the fat that had been wrapped around them. Such was the failure of the rites that yielded no sign, as I learned from this boy. For he is my guide, as I am guide to others. 1015 And it is your will that is the source of the sickness now afflicting the city. For the altars of our city and our hearths have one and all been tainted by the birds and dogs with the carrion taken from the sadly fallen son of Oedipus. And so the gods no more accept prayer and sacrifice at our hands, 1020 or the burning of thigh-meat, nor does any bird sound out clear signs in its shrill cries, for they have tasted the fatness of a slain man’s blood. Think, therefore, on these things, my son. All men are liable to err.
1031 What prowess is it to kill the dead all over again? I have considered for your good, and what I advise is good. The sweetest thing is to learn from a good advisor when his advice is to your profit.
1036 even from the plottings of the seer’s divine art, but by their tribe I have long been bought and sold and made their merchandise. Turn your profits, make your deals for the white gold of Sardis and the gold of India , if it pleases you, but you shall not cover that man with a grave, 1040 not even if the eagles of Zeus wish to snatch and carry him to be devoured at the god’s throne. No, not even then, for fear of that defilement will I permit his burial, since I know with certainty that no mortal has the power to defile the gods.
1048 Alas! Does any man know, does any consider— 1049 What is this? What universal truth are you announcing? 1050 —by how much the most precious of our possessions is the power to reason wisely? 1051 By as much, I think, as senselessness is the greatest affliction. 1052 Yet you came into being full of that disease.
1058 I am aware, since through me you have saved this city. 1059 You are a wise seer, but fond of doing injustice.
1062 Indeed, I think I speak without mention of gain—where you are concerned.
1064 Then know, yes, know it well! You will not live through many more 1065 courses of the sun’s swift chariot, before you will give in return one sprung from your own loins, a corpse in requital for corpses. For you have thrust below one of those of the upper air and irreverently lodged a living soul in the grave, 1070 while you detain in this world that which belongs to the infernal gods, a corpse unburied, unmourned, unholy. In the dead you have no part, nor do the gods above, but in this you do them violence. For these crimes the avenging destroyers, 1075 the Furies of Hades and of the gods, lie in ambush for you, waiting to seize you in these same sufferings. And look closely if I tell you this with a silvered palm. A time not long to be delayed will reveal in your house wailing over men and over women. 1080 All the cities are stirred up in hostility, whose mangled corpses the dogs, or the wild beasts or some winged bird buried, carrying an unholy stench to the city that held each man’s hearth. There, now, are arrows for your heart, since you provoke me, 1085 launched at you, archer-like, in my anger. They fly true—you cannot run from their burning sting. Boy, lead me home, so that he may launch his rage against younger men, and learn to keep a quieter tongue 1090 and a better mind within his breast than he now bears. Exit Teiresias.
1101 Go and free the girl from her hollowed chamber. Then raise a tomb for the unburied dead.
1113 and hurry to that place there in view! But since my judgment has taken this turn, I will be there to set her free, as I myself confined her. I am held by the fear that it is best to keep the established laws to life’s very end. 1115 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120 in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125 of the sowing of the savage dragon’s teeth! 1126 The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130 and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135 you visit the avenues of Thebes . 1137 Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140 And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145 or over the groaning straits! 1146 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None
|11. Sophocles, Electra, 1063-1065 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Oedipus Rex as turannos, Tiresias • Teiresias
Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 57; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 104
1063 of those from whom they derived life and enjoyment, why do we not pay these debts in like measure? No, by the lightning-flash of Zeus, by Themis throned in the sky,'1064 of those from whom they derived life and enjoyment, why do we not pay these debts in like measure? No, by the lightning-flash of Zeus, by Themis throned in the sky, 1065 we are not long unpunished. O Voice of the underworld that reaches to mortals, shout for me a piteous cry to the sons of Atreus below. Carry the reproaches not appropriate to my dancing! Choru ' None
|12. Sophocles, Oedipus The King, 21, 96-98, 241-243, 298-304, 312-313, 324-403, 408-409, 412-425, 429-444, 455, 523-524, 527, 532-547, 556, 660-661, 676-677, 786, 906-909, 964-966 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Jocasta (Epicaste), and Tiresias • Oedipus Rex as turannos, Tiresias • Oedipus, and Tiresias • Stoicism, Teiresias • Teiresias • Teiresias, • Teiresias, in Oedipus the King • Tiresias • Tiresias, and Apollo • Tiresias, and Creon • Tiresias, and Oedipus • Tiresias, and agōn scenes • Tiresias, challenges to • Tiresias, naming pollution
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 148, 152, 158; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 58, 59; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 55, 56, 57; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 78; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Johnston (2008), Ancient Greek Divination, 98, 118; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 192; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 102; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 285, 286, 336, 376, 379, 380, 428, 439; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 5; Meinel (2015), Pollution and Crisis in Greek Tragedy, 59, 63, 66; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 170; Parker (2005), Polytheism and Society at Athens, 116, 118; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 181; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 104; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 38; Tor (2017), Mortal and Divine in Early Greek Epistemology, 110, 115; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 18
21 with wreathed branches in the market-place, and before the shrines of Pallas, and where Ismenus gives answer by fire. For the city, as you yourself see, is now sorely vexed, and can no longer lift her head from beneath the angry waves of death.'
96 I will tell you what I heard from the god. Phoebus our lord clearly commands us to drive out the defilement which he said was harbored in this land, and not to nourish it so that it cannot be healed. Oedipu
241 or give him a share of the lustral rite. Ban him from your houses, all of you, knowing that this is the defilement, as the oracle of the Pythian god has recently shown to me. In this way
298 But there is no one to convict him. But here they bring at last the godlike prophet, the only man in whom truth lives. Teiresias enters, led by a boy. Oedipu 300 Teiresias, whose soul grasps all things, both that which may be told and that which is unspeakable, the Olympian secrets and the affairs of the earth, you feel, though you cannot see, what a huge plague haunts our state. From which, great prophet, we find you to be our protector and only savior.
312 So do not begrudge us the voice of the birds or any other path of prophecy, but save yourself and your state, save me, save all that is defiled by the dead. We are in your hands, and man’s noblest task is to help other 325 Therefore do not speak, so I will not suffer the same. Oedipu 328 For all of you are without knowledge. But never will I reveal my troubles—not to call them yours. Oedipu 330 What are you saying? Do you know the secret and refuse to tell it? Will you betray and destroy the state? Teiresia 332 I will grieve neither myself nor you. Why do you ask these things in vain? You will not learn the answers from me. Oedipu 334 Will you not, basest of the base— 335 you would anger a stone—speak out? can nothing touch you? Will you never make an end? Teiresia 337 You blame my anger, but do not perceive your own: no, you blame me. Oedipu 339 Who would not be angry hearing such words, 340 with which you now are slighting the city? Teiresia 341 The future will come of itself, though I shroud it in silence. Oedipu 342 Since it must come anyway, it is right that you tell it to me. Teiresia 343 I will speak no further: rage, if you wish, with the fiercest wrath your heart knows. Oedipu 345 In my anger I will not spare to speak all my thoughts. Know that you seem to me to have helped in plotting the deed, and to have done it, short of performing the actual murder with your own hands: if you had eyesight, I would have said that you had done even this by yourself. Teiresia 350 In truth? I order you to abide by you own decree, and from this day forth not to speak to these men or to me: you are the accursed defiler of this land. Oedipu 354 So brazen with your blustering taunt? 355 Where do you think to escape to? Teiresia 356 I have escaped. There is strength in my truth. Oedipu 357 Who taught you this? Not your skill, at any rate. Teiresia 358 You yourself. For you spurred me on to speak against my will. Oedipu 359 What did you say? Speak again, so I may learn it better. Teiresia 360 Did you not understand before, or are you talking to test me? Oedipu 361 I cannot say I understood fully. Tell me again. Teiresia 362 I say that you are the killer of the man whose slayer you seek. Oedipu 363 Now you will regret that you have said such dire words twice. Teiresia 364 Should I tell you more, that you might get more angry? Oedipu 365 Say as much as you want: it will be said in vain. Teiresia 366 I say that you have been living in unguessed shame with your closest kin, and do not see into what woe you have fallen. Oedipu 368 Do you think that you will always be able to speak like this without smarting for it? Teiresia 369 Yes, if indeed there is any strength in truth. Oedipu 370 But there is, except not for you. You do not have that strength, since you are maimed in your ears, in your wit, and in your eyes. Teiresia 372 And you are a poor wretch to utter taunts that every man here will soon hurl at you. Oedipu 374 Night, endless night has you in her keeping, so that you can never hurt me, 375 or any man that sees the light of the sun. Teiresia 376 No, it is not your fate to fall at my hands, since Apollo, to whom this matter is a concern, is sufficient. Oedipu 378 Are these Creon’s devices, or your own? Teiresia 379 Creon is no trouble for you: you are your own. Oedipu 380 O wealth, and empire, and skill surpassing skill in life’s keen rivalries, how great is the envy in your keeping, if for the sake of this office which the city has entrusted to me, a gift unsought, 385 Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art! 390 Come, tell me, where have you proved yourself a seer? Why, when the watchful dog who wove dark song was here, did you say nothing to free the people? Yet the riddle, at least, was not for the first comer to read: there was need of a seer’s help, 395 and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds. It is I whom you are trying to oust, assuming that 400 you will have great influence in Creon’s court. But I think that you and the one who plotted these things will rue your zeal to purge the land: if you did not seem to be an old man, you would have learned to your cost how haughty you are. Choru
408 Though you are king, the right of reply must be considered the same for both: over that I have control.
412 For I do not live as your slave, but as Loxias’. I will not stand enrolled as Creon’s client. And I tell you, since you have taunted my blindness, that though you have sight, you do not see what a state of misery you are in, or where you dwell, or with whom. 415 Do you know who your parents are? You have been an unwitting enemy to your own kin, both in the Underworld and on the earth above, and the double lash of your mother’s and your father’s curse will one day drive you from this land in dreadful haste, with darkness upon those eyes of yours which now can see. 420 What place will be harbor to your cries, what part of all Cithaeron will not ring with them soon, when you have learned the meaning of the nuptials in which, within that house, you found a fatal haven, after a voyage so fair? And you have not guessed at a throng of other ill 425 which will bring you level with your true self and with your own children. Therefore heap your scorn upon Creon and upon my message: for no man will ever be crushed more miserably than you. Oedipu
429 Are these taunts to be endured from him? 430 Be gone, to your ruin; be gone this instant! Will you not turn your back and leave this house? Teiresia 432 I would not have come if you had not called me. Oedipu 433 I did not know you would speak foolishly, for otherwise it would have been a long time before I summoned you to my home. Teiresia 435 I was born like this—as you think, a fool, but in the opinion of the parents who bore you, quite sane. Oedipu 437 What parents? Wait. What man is my father? Teiresia 438 This day will reveal your birth and bring your ruin. Oedipu 439 What riddles, what dark words you always say. Teiresia 440 Are you not the best at unravelling mysteries? Oedipu 441 Reproach me in what you will find me to be great. Teiresia 442 Yet it was just that fortune that undid you. Oedipu 443 But if it saved this city I care not. Teiresia 444 I will take my leave. You, boy, lead me. Oedipu
455 a beggar, though now rich, he will make his way to a foreign land, feeling the ground before him with his staff. And he will be discovered to be at once brother and father of the children with whom he consorts; son and husband of the woman who bore him;
523 But perhaps this taunt came under the stress of anger, rather than from the purpose of his heart. Creon
527 Such things were said—I do not know with what meaning. Creon
532 You, how did you get here? Are you so boldfaced that you have come to my house, you who are manifestly the murderer of its master, 535 the palpable thief of its crown? Come, tell me, in the name of the gods, was it cowardice or folly which you saw in me and which led you to plot this thing? Did you think that I would not notice this deed of yours creeping upon me by stealth, or that if I became aware of it I would not ward it off? 540 Is your attempt not foolish, to seek the throne without followers or friends—a prize which followers and wealth must win? Creon 543 Mark me now: hear a fair reply in answer to your words, and then judge for yourself on the basis of knowledge. Oedipu 545 You are apt in speech, but I have a poor wit for lessons, since I have found you a maligt foe. Creon 547 Now hear first how I will explain this very thing. Oedipu
556 Did you, or did you not, advise me to send for that reverend seer? Creon
660 No, by the god that stands at the head of all the host of the gods, no, by the sun. Unblest, unbefriended, may I die the worst possible death, if I have this thought!
676 justly most difficult for themselves to bear. Oedipu
786 So I had comfort about them, but the matter rankled in my heart, for such a rumor still spread widely. I went to Delphi without my parents’ knowledge, and Phoebus sent me forth disappointed of the knowledge for which I had come,
906 No, King—if this you are rightly called—Zeus all ruling, may it not escape you and your deathless power! The old prophecies concerning Laius are fading; already men give them no value, and nowhere is Apollo glorified with honors;
964 Alas, alas! Why indeed, my wife, should one look to the
965 hearth of the Pythian seer, or to the birds that scream above our heads, who declared that I was doomed to slay my father? But he is dead, and lies beneath the earth, and here I am, not having put my hand to any spear—unless, perhaps, he died out of longing for me: ' None
|13. Sophocles, Philoctetes, 106 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Oedipus Rex as turannos, Tiresias • Tiresias, challenges to
Found in books: Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 57; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 375
106 Then one does not dare even approach him? Odysseu'' None
|14. Xenophon, The Persian Expedition, 5.6.29 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Stoicism, Teiresias • Tiresias
Found in books: Johnston (2008), Ancient Greek Divination, 116; Tor (2017), Mortal and Divine in Early Greek Epistemology, 110
5.6.29 And hence we may principally learn, that both the success of wars, and the dangers that kings are in, are under the providence of God;5.6.29 So he being desirous of gaining the entire power and dominion to himself, revolted from John, and took to his assistance Judas the son of Chelcias, and Simon the son of Ezron, who were among the men of greatest power. There was also with him Hezekiah, the son of Chobar, a person of eminence. ' None
|15. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Teiresias
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 301
|16. Ovid, Metamorphoses, 3.336, 15.875-15.876 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Teiresias • Tiresias
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 301; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 96; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 79; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 301
15.875 parte tamen meliore mei super alta perennis 15.876 astra ferar, nomenque erit indelebile nostrum,' ' None
15.875 But first he veiled his horns with laurel, which 15.876 betokens peace. Then, standing on a mound' ' None
|17. Apollodorus, Bibliotheca, 2.4.8, 3.6.7, 3.7.4, 3.7.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Teiresias (mythological prophet) • Tiresias
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483; Johnston (2008), Ancient Greek Divination, 81, 110, 112; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 120, 121; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 104; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 52, 254
2.4.8 πρὸ τοῦ δὲ Ἀμφιτρύωνα παραγενέσθαι εἰς Θήβας Ζεύς, διὰ νυκτὸς ἐλθὼν καὶ τὴν μίαν τριπλασιάσας νύκτα, 3 -- ὅμοιος Ἀμφιτρύωνι γενόμενος Ἀλκμήνῃ συνευνάσθη καὶ τὰ γενόμενα περὶ 1 -- Τηλεβοῶν διηγήσατο. Ἀμφιτρύων δὲ παραγενόμενος, ὡς οὐχ ἑώρα φιλοφρονουμένην πρὸς αὐτὸν τὴν γυναῖκα, ἐπυνθάνετο τὴν αἰτίαν· εἰπούσης δὲ ὅτι τῇ προτέρᾳ νυκτὶ παραγενόμενος αὐτῇ συγκεκοίμηται, μανθάνει παρὰ Τειρεσίου τὴν γενομένην τοῦ Διὸς συνουσίαν. Ἀλκμήνη δὲ δύο ἐγέννησε παῖδας, Διὶ μὲν Ἡρακλέα, μιᾷ νυκτὶ πρεσβύτερον, Ἀμφιτρύωνι δὲ Ἰφικλέα. τοῦ δὲ παιδὸς ὄντος ὀκταμηνιαίου δύο δράκοντας ὑπερμεγέθεις Ἥρα ἐπὶ τὴν εὐνὴν ἔπεμψε, διαφθαρῆναι τὸ βρέφος θέλουσα. ἐπιβοωμένης δὲ Ἀλκμήνης Ἀμφιτρύωνα, Ἡρακλῆς διαναστὰς ἄγχων ἑκατέραις ταῖς χερσὶν αὐτοὺς διέφθειρε. Φερεκύδης δέ φησιν Ἀμφιτρύωνα, βουλόμενον μαθεῖν ὁπότερος ἦν τῶν παίδων ἐκείνου, τοὺς δράκοντας εἰς τὴν εὐνὴν ἐμβαλεῖν, καὶ τοῦ μὲν Ἰφικλέους φυγόντος τοῦ δὲ Ἡρακλέους ὑποστάντος μαθεῖν ὡς Ἰφικλῆς ἐξ αὐτοῦ γεγέννηται.
3.6.7 ἦν δὲ παρὰ Θηβαίοις μάντις Τειρεσίας Εὐήρους καὶ Χαρικλοῦς νύμφης, ἀπὸ γένους Οὐδαίου τοῦ Σπαρτοῦ, γενόμενος τυφλὸς τὰς ὁράσεις. οὗ περὶ τῆς πηρώσεως καὶ τῆς μαντικῆς λέγονται λόγοι διάφοροι. ἄλλοι μὲν γὰρ αὐτὸν ὑπὸ θεῶν φασι τυφλωθῆναι, ὅτι τοῖς ἀνθρώποις ἃ κρύπτειν ἤθελον ἐμήνυε, Φερεκύδης δὲ ὑπὸ Ἀθηνᾶς αὐτὸν τυφλωθῆναι· οὖσαν γὰρ τὴν Χαρικλὼ προσφιλῆ τῇ Ἀθηνᾶ 1 -- γυμνὴν ἐπὶ πάντα ἰδεῖν, τὴν δὲ ταῖς χερσὶ τοὺς ὀφθαλμοὺς αὐτοῦ καταλαβομένην 2 -- πηρὸν ποιῆσαι, Χαρικλοῦς δὲ δεομένης ἀποκαταστῆσαι πάλιν τὰς ὁράσεις, μὴ δυναμένην τοῦτο ποιῆσαι, τὰς ἀκοὰς διακαθάρασαν πᾶσαν ὀρνίθων φωνὴν ποιῆσαι συνεῖναι, καὶ σκῆπτρον αὐτῷ δωρήσασθαι κράνειον, 3 -- ὃ φέρων ὁμοίως τοῖς βλέπουσιν ἐβάδιζεν. Ἡσίοδος δέ φησιν ὅτι θεασάμενος περὶ Κυλλήνην ὄφεις συνουσιάζοντας καὶ τούτους τρώσας ἐγένετο ἐξ ἀνδρὸς 1 -- γυνή, πάλιν δὲ τοὺς αὐτοὺς ὄφεις παρατηρήσας συνουσιάζοντας ἐγένετο ἀνήρ. διόπερ Ἥρα καὶ Ζεὺς ἀμφισβητοῦντες πότερον τὰς γυναῖκας ἢ τοὺς ἄνδρας ἥδεσθαι μᾶλλον ἐν ταῖς συνουσίαις συμβαίνοι, τοῦτον ἀνέκριναν. ὁ δὲ ἔφη δέκα μοιρῶν περὶ τὰς συνουσίας οὐσῶν τὴν μὲν μίαν ἄνδρας ἥδεσθαι, τὰς δὲ ἐννέα 1 -- γυναῖκας. ὅθεν Ἥρα μὲν αὐτὸν ἐτύφλωσε, Ζεὺς δὲ τὴν μαντικὴν αὐτῷ ἔδωκεν. τὸ ὑπὸ Τειρεσίου λεχθὲν πρὸς Δία καὶ Ἥραν· οἴην μὲν μοῖραν δέκα μοιρῶν τέρπεται ἀνήρ, τὰς δὲ δέκʼ ἐμπίπλησι γυνὴ τέρπουσα νόημα. 2 -- ἐγένετο δὲ καὶ πολυχρόνιος. οὗτος οὗν Θηβαίοις μαντευομένοις 3 -- εἶπε νικήσειν, ἐὰν Μενοικεὺς ὁ Κρέοντος Ἄρει σφάγιον αὑτὸν ἐπιδῷ. τοῦτο ἀκούσας Μενοικεὺς ὁ Κρέοντος ἑαυτὸν πρὸ τῶν πυλῶν ἔσφαξε. μάχης δὲ γενομένης οἱ Καδμεῖοι μέχρι τῶν τειχῶν συνεδιώχθησαν, καὶ Καπανεὺς ἁρπάσας κλίμακα ἐπὶ τὰ τείχη διʼ αὐτῆς ἀνῄει, καὶ Ζεὺς αὐτὸν κεραυνοῖ.
3.7.4 Ἀργεῖοι δὲ ὕστερον τὸν δρασμὸν τῶν Θηβαίων μαθόντες εἰσίασιν εἰς τὴν πόλιν, καὶ συναθροίζουσι τὴν λείαν, καὶ καθαιροῦσι τὰ τείχη. τῆς δὲ λείας μέρος εἰς Δελφοὺς πέμπουσιν Ἀπόλλωνι καὶ τὴν Τειρεσίου θυγατέρα Μαντώ· ηὔξαντο γὰρ αὐτῷ Θήβας ἑλόντες τὸ κάλλιστον τῶν λαφύρων ἀναθήσειν.
3.7.7 δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέθεντο κατὰ πρόσταξιν Ἀχελῴου. πορευθέντες δὲ εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ κτίζουσιν Ἀκαρνανίαν. Εὐριπίδης δέ φησιν Ἀλκμαίωνα κατὰ τὸν τῆς μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο γεννῆσαι, Ἀμφίλοχον καὶ θυγατέρα Τισιφόνην, κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι τρέφειν Κορινθίων βασιλεῖ Κρέοντι, καὶ τὴν μὲν Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέοντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ Ἀλκμαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ τὸν υἱὸν κομίσασθαι. καὶ Ἀμφίλοχος κατὰ χρησμοὺς Ἀπόλλωνος Ἀμφιλοχικὸν Ἄργος ᾤκισεν. 1 --'' None
2.4.8 But before Amphitryon reached Thebes, Zeus came by night and prolonging the one night threefold he assumed the likeness of Amphitryon and bedded with Alcmena and related what had happened concerning the Teleboans. But when Amphitryon arrived and saw that he was not welcomed by his wife, he inquired the cause; and when she told him that he had come the night before and slept with her, he learned from Tiresias how Zeus had enjoyed her. And Alcmena bore two sons, to wit, Hercules, whom she had by Zeus and who was the elder by one night, and Iphicles, whom she had by Amphitryon. When the child was eight months old, Hera desired the destruction of the babe and sent two huge serpents to the bed. Alcmena called Amphitryon to her help, but Hercules arose and killed the serpents by strangling them with both his hands. However, Pherecydes says that it was Amphitryon who put the serpents in the bed, because he would know which of the two children was his, and that when Iphicles fled, and Hercules stood his ground, he knew that Iphicles was begotten of his body.
3.6.7 Now there was among the Thebans a soothsayer, Tiresias, son of Everes and a nymph Chariclo, of the family of Udaeus, the Spartan, and he had lost the sight of his eyes. Different stories are told about his blindness and his power of soothsaying. For some say that he was blinded by the gods because he revealed their secrets to men. But Pherecydes says that he was blinded by Athena; for Chariclo was dear to Athena
3.7.4 But the Argives, on learning afterwards the flight of the Thebans, entered the city and collected the booty, and pulled down the walls. But they sent a portion of the booty to Apollo at Delphi and with it Manto, daughter of Tiresias; for they had vowed that, if they took Thebes, they would dedicate to him the fairest of the spoils.' "
3.7.7 Having acquainted their mother with these things, they went to Delphi and dedicated the necklace and robe according to the injunction of Achelous. Then they journeyed to Epirus, collected settlers, and colonized Acaria . But Euripides says that in the time of his madness Alcmaeon begat two children, Amphilochus and a daughter Tisiphone, by Manto, daughter of Tiresias, and that he brought the babes to Corinth and gave them to Creon, king of Corinth, to bring up; and that on account of her extraordinary comeliness Tisiphone was sold as a slave by Creon's spouse, who feared that Creon might make her his wedded wife. But Alcmaeon bought her and kept her as a handmaid, not knowing that she was his daughter, and coming to Corinth to get back his children he recovered his son also. And Amphilochus colonized Amphilochian Argos in obedience to oracles of Apollo."' None
|18. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Tiresias • Tiresias, in Oedipus
Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 149, 150; Bexley (2022), Seneca's Characters: Fictional Identities and Implied Human Selves, 257; Duffalo (2006), The Ghosts of the Past: Latin Literature, the Dead, and Rome's Transition to a Principate. 23
|19. Pausanias, Description of Greece, 6.17.6, 7.3.1-7.3.2, 9.16.1, 9.18.4 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Haliartos, oracle of Teiresias • Mythological figures (excluding Olympian gods and their offspring), Teiresias • Oracles (Greek), Haliartos (or Orchomenos?), oracle of Teiresias • Plague, plague at Orchomenos and decline of Teiresias oracle • Stoicism, Teiresias • Teiresias • Teiresias (mythological prophet) • Tiresias
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 139; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 483; Hawes (2021), Pausanias in the World of Greek Myth, 169; Johnston (2008), Ancient Greek Divination, 81, 129; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 121; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 527; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 107; Tor (2017), Mortal and Divine in Early Greek Epistemology, 115
6.17.6 εἶναι δὲ καὶ μάντις ὁ Ἐπέραστος τοῦ Κλυτιδῶν γένους φησὶν ἐπὶ τοῦ ἐπιγράμματος τῇ τελευτῇ, τῶν δʼ ἱερογλώσσων Κλυτιδᾶν γένος εὔχομαι εἶναι μάντις, ἀπʼ ἰσοθέων αἷμα Μελαμποδιδᾶν. Μελάμποδος γὰρ ἦν τοῦ Ἀμυθάονος Μάντιος, τοῦ δὲ Ὀικλῆς, Κλυτίος δὲ Ἀλκμαίωνος τοῦ Ἀμφιαράου τοῦ Ὀϊκλέους· ἐγεγόνει δὲ τῷ Ἀλκμαίωνι ὁ Κλυτίος ἐκ τῆς Φηγέως θυγατρὸς καὶ ἐς τὴν Ἦλιν μετῴκησε, τοῖς ἀδελφοῖς εἶναι τῆς μητρὸς σύνοικος φεύγων, ἅτε τοῦ Ἀλκμαίωνος ἐπιστάμενος σφᾶς εἰργασμένους τὸν φόνον.
7.3.1 Κολοφώνιοι δὲ τὸ μὲν ἱερὸν τὸ ἐν Κλάρῳ καὶ τὸ μαντεῖον ἐκ παλαιοτάτου γενέσθαι νομίζουσιν· ἐχόντων δὲ ἔτι τὴν γῆν Καρῶν ἀφικέσθαι φασὶν ἐς αὐτὴν πρώτους τοῦ Ἑλληνικοῦ Κρῆτας, Ῥάκιον καὶ ὅσον εἵπετο ἄλλο τῷ Ῥακίῳ καὶ ὅσον ἔτι πλῆθος, ἔχον τὰ ἐπὶ θαλάσσῃ καὶ ναυσὶν ἰσχῦον· τῆς δὲ χώρας τὴν πολλὴν ἐνέμοντο ἔτι οἱ Κᾶρες. Θερσάνδρου δὲ τοῦ Πολυνείκους καὶ Ἀργείων ἑλόντων Θήβας καὶ ἄλλοι τε αἰχμάλωτοι καὶ ἡ Μαντὼ τῷ Ἀπόλλωνι ἐκομίσθησαν ἐς Δελφούς· Τειρεσίαν δὲ κατὰ τὴν πορείαν τὸ χρεὼν ἐπέλαβεν ἐν τῇ Ἁλιαρτίᾳ. 7.3.2 ἐκπέμψαντος δὲ σφᾶς ἐς ἀποικίαν τοῦ θεοῦ, περαιοῦνται ναυσὶν ἐς τὴν Ἀσίαν, καὶ ὡς κατὰ τὴν Κλάρον ἐγένοντο, ἐπεξίασιν αὐτοῖς οἱ Κρῆτες μετὰ ὅπλων καὶ ἀνάγουσιν ὡς τὸν Ῥάκιον· ὁ δὲ—μανθάνει γὰρ παρὰ τῆς Μαντοῦς οἵτινές τε ἀνθρώπων ὄντες καὶ κατὰ αἰτίαν ἥντινα ἥκουσι— λαμβάνει μὲν γυναῖκα τὴν Μαντώ, ποιεῖται δὲ καὶ τοὺς σὺν αὐτῇ συνοίκους. Μόψος δὲ ὁ Ῥακίου καὶ Μαντοῦς καὶ τὸ παράπαν τοὺς Κᾶρας ἐξέβαλεν ἐκ τῆς γῆς.
9.16.1 οὐ πόρρω δέ ἐστι ναὸς Ἄμμωνος, καὶ τὸ ἄγαλμα ἀνέθηκε μὲν Πίνδαρος, Καλάμιδος δέ ἐστιν ἔργον. ἀπέπεμψε δὲ ὁ Πίνδαρος καὶ Λιβύης ἐς Ἀμμωνίους τῷ Ἄμμωνι ὕμνον· οὗτος καὶ ἐς ἐμὲ ἦν ὁ ὕμνος ἐν τριγώνῳ στήλῃ παρὰ τὸν βωμόν, ὃν Πτολεμαῖος ὁ Λάγου τῷ Ἄμμωνι ἀνέθηκε. Θηβαίοις δὲ μετὰ τοῦ Ἄμμωνος τὸ ἱερὸν οἰωνοσκοπεῖόν τε Τειρεσίου καλούμενον καὶ πλησίον Τύχης ἐστὶν ἱερόν·
9.18.4 ἐν Μυσίᾳ τῇ ὑπὲρ Καΐκου πόλισμά ἐστι Πιονίαι, τὸν δὲ οἰκιστὴν οἱ ἐνταῦθα Πίονιν τῶν τινα ἀπογόνων τῶν Ἡρακλέους φασὶν εἶναι· μελλόντων δὲ ἐναγίζειν αὐτῷ καπνὸς αὐτόματος ἄνεισιν ἐκ τοῦ τάφου. ταῦτα μὲν οὖν συμβαίνοντα εἶδον, Θηβαῖοι δὲ καὶ Τειρεσίου μνῆμα ἀποφαίνουσι, πέντε μάλιστα καὶ δέκα ἀπωτέρω σταδίοις ἢ Οἰδίποδος τοῖς παισίν ἐστιν ὁ τάφος· ὁμολογοῦντες δὲ καὶ οὗτοι συμβῆναι Τειρεσίᾳ τὴν τελευτὴν ἐν τῇ Ἁλιαρτίᾳ, τὸ παρὰ σφίσιν ἐθέλουσιν εἶναι κενὸν μνῆμα.'' None
6.17.6 That he was the soothsayer of the clan of the Clytidae, Eperastus declares at the end of the inscription: of the stock of the sacred-tongued Clytidae I boast to be, Their soothsayer, the scion of the god-like Melampodidae. For Mantius was a son of Melampus, the son of Amythaon, and he had a son Oicles, while Clytius was a son of Alcmaeon, the son of Amphiaraus, the son of Oicles. Clytius was the son of Alcmaeon by the daughter of Phegeus, and he migrated to Elis because he shrank from living with his mother's brothers, knowing that they had compassed the murder of Alcmaeon." 7.3.1 The people of Colophon suppose that the sanctuary at Clarus, and the oracle, were founded in the remotest antiquity. They assert that while the Carians still held the land, the first Greeks to arrive were Cretans under Rhacius, who was followed by a great crowd also; these occupied the shore and were strong in ships, but the greater part of the country continued in the possession of the Carians. When Thebes was taken by Thersander, the son of Polyneices, and the Argives, among the prisoners brought to Apollo at Delphi was Manto. Her father Teiresias had died on the way, in Haliartia, 7.3.2 and when the god had sent them out to found a colony, they crossed in ships to Asia, but as they came to Clarus, the Cretans came against them armed and carried them away to Rhacius. But he, learning from Manto who they were and why they were come, took Manto to wife, and allowed the people with her to inhabit the land. Mopsus, the son of Rhacius and of Manto, drove the Carians from the country altogether.
9.16.1 Such were the claims to fame of Epaminondas. Not far away is a temple of Ammon; the image, a work of Calamis, was dedicated by Pindar, who also sent to the Ammonians of Libya a hymn to Ammon. This hymn I found still carved on a triangular slab by the side of the altar dedicated to Ammon by Ptolemy the son of Lagus. After the sanctuary of Ammon at Thebes comes what is called the bird-observatory of Teiresias, and near it is a sanctuary of Fortune, who carries the child Wealth.
9.18.4 In Mysia beyond the Caicus is a town called Pioniae, the founder of which according to the inhabitants was Pionis, one of the descendants of Heracles. When they are going to sacrifice to him as to a hero, smoke of itself rises up out of the grave. This occurrence, then, I have seen happening. The Thebans show also the tomb of Teiresias, about fifteen stades from the grave of the children of Oedipus. The Thebans themselves agree that Teiresias met his end in Haliartia, and admit that the monument at Thebes is a cenotaph.'" None
|20. Strabo, Geography, 6.3.9, 14.5.16
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Teiresias • Teiresias • Tiresias
Found in books: Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 116; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265; Johnston (2008), Ancient Greek Divination, 110; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 305
6.3.9 From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis.
14.5.16 After the Cydnus River one comes to the Pyramus River, which flows from Cataonia, a river which I have mentioned before. According to Artemidorus, the distance thence to Soli in a straight voyage is five hundred stadia. Near by, also, is Mallos, situated on a height, founded by Amphilochus and Mopsus, the latter the son of Apollo and Manto, concerning whom many myths are told. And indeed I, too, have mentioned them in my account of Calchas and of the quarrel between Calchas and Mopsus about their powers of divination. For some writers transfer this quarrel, Sophocles, for example, to Cilicia, which he, following the custom of tragic poets, calls Pamphylia, just as he calls Lycia Caria and Troy and Lydia Phrygia. And Sophocles, among others, tells us that Calchas died there. But, according to the myth, the contest concerned, not only the power of divination, but also the sovereignty; for they say that Mopsus and Amphilochus went from Troy and founded Mallos, and that Amphilochus then went away to Argos, and, being dissatisfied with affairs there, returned to Mallos, but that, being excluded from a share in the government there, he fought a duel with Mopsus, and that both fell in the duel and were buried in places that were not in sight of one another. And today their tombs are to be seen in the neighborhood of Magarsa near the Pyramus River. This was the birthplace of Crates the grammarian, of whom Panaetius is said to have been a pupil.'' None
|21. Vergil, Aeneis, 1.588-1.589, 2.590
Tagged with subjects: • Teiresias
Found in books: Augoustakis (2014), Flavian Poetry and its Greek Past, 301; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 301
1.588 Restitit Aeneas claraque in luce refulsit, 1.589 os umerosque deo similis; namque ipsa decoram
2.590 obtulit et pura per noctem in luce refulsit'' None
1.588 the bastioned gates; the uproar of the throng. 1.589 The Tyrians toil unwearied; some up-raise
2.590 The Greek besiegers to the roof-tops fled; '' None
|22. None, None, nan
Tagged with subjects: • Tiresias
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 56; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58, 59; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 79