| 1. Pindar, Olympian Odes, 12.2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
2. Aeschylus, Agamemnon, 664 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136| 664. τύχη δὲ σωτὴρ ναῦν θέλουσʼ ἐφέζετο, | 664. And Fortune, saviour, willing on our ship sat. |
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3. Herodotus, Histories, 2.137-2.138 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 | 2.137. After him reigned a blind man called Anysis, of the town of that name. In his reign Egypt was invaded by Sabacos king of Ethiopia and a great army of Ethiopians. ,The blind man fled to the marshes, and the Ethiopian ruled Egypt for fifty years, during which he distinguished himself for the following: ,he would never put to death any Egyptian wrongdoer but sentenced all, according to the severity of their offenses, to raise embankments in their native towns. Thus the towns came to stand yet higher than before; ,for after first being built on embankments made by the excavators of the canals in the reign of Sesostris, they were yet further raised in the reign of the Ethiopian. ,of the towns in Egypt that were raised, in my opinion, Bubastis is especially prominent, where there is also a temple of Bubastis , a building most worthy of note. Other temples are greater and more costly, but none more pleasing to the eye than this. Bubastis is, in the Greek language, Artemis. 2.138. Her temple is of this description: except for the entrance, it stands on an island; for two channels approach it from the Nile without mixing with one another, running as far as the entryway of the temple, the one and the other flowing around it, each a hundred feet wide and shaded by trees. ,The outer court is sixty feet high, adorned with notable figures ten feet high. The whole circumference of the city commands a view down into the temple in its midst; for the city's level has been raised, but that of the temple has been left as it was from the first, so that it can be seen into from above. ,A stone wall, cut with figures, runs around it; within is a grove of very tall trees growing around a great shrine where the image of the goddess is; the temple is a square, each side measuring an eighth of a mile. ,A road, paved with stone, about three eighths of a mile long leads to the entrance, running eastward through the marketplace, towards the temple of Hermes; this road is about four hundred feet wide, and bordered by trees reaching to heaven. Such is this temple. |
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| 4. Sophocles, Oedipus The King, 81, 80 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
5. Cicero, On Divination, 1.37, 1.81 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11| 1.37. Age, barbari vani atque fallaces; num etiam Graiorum historia mentita est? Quae Croeso Pythius Apollo, ut de naturali divinatione dicam, quae Atheniensibus, quae Lacedaemoniis, quae Tegeatis, quae Argivis, quae Corinthiis responderit, quis ignorat? Collegit innumerabilia oracula Chrysippus nec ullum sine locuplete auctore atque teste; quae, quia nota tibi sunt, relinquo; defendo unum hoc: Numquam illud oraclum Delphis tam celebre et tam clarum fuisset neque tantis donis refertum omnium populorum atque regum, nisi omnis aetas oraclorum illorum veritatem esset experta. 1.81. Obiciuntur etiam saepe formae, quae reapse nullae sunt, speciem autem offerunt; quod contigisse Brenno dicitur eiusque Gallicis copiis, cum fano Apollinis Delphici nefarium bellum intulisset. Tum enim ferunt ex oraclo ecfatam esse Pythiam: Ego próvidebo rem ístam et albae vírgines. Ex quo factum, ut viderentur virgines ferre arma contra et nive Gallorum obrueretur exercitus. Aristoteles quidem eos etiam, qui valetudinis vitio furerent et melancholici dicerentur, censebat habere aliquid in animis praesagiens atque divinum. Ego autem haud scio an nec cardiacis hoc tribuendum sit nec phreneticis; animi enim integri, non vitiosi est corporis divinatio. | 1.37. Come, let us admit that the barbarians are all base deceivers, but are the Greek historians liars too?Speaking now of natural divination, everybody knows the oracular responses which the Pythian Apollo gave to Croesus, to the Athenians, Spartans, Tegeans, Argives, and Corinthians. Chrysippus has collected a vast number of these responses, attested in every instance by abundant proof. But I pass them by as you know them well. I will urge only this much, however, in defence: the oracle at Delphi never would have been so much frequented, so famous, and so crowded with offerings from peoples and kings of every land, if all ages had not tested the truth of its prophecies. For a long time now that has not been the case. 1.81. Frequently, too, apparitions present themselves and, though they have no real substance, they seem to have. This is illustrated by what is said to have happened to Brennus and to his Gallic troops after he had made an impious attack on the temple of Apollo at Delphi. The story is that the Pythian priestess, in speaking from the oracle, said to Brennus:To this the virgins white and I will see.The result was that the virgins were seen fighting against the Gauls, and their army was overwhelmed with snow.[38] Aristotle thought that even the people who rave from the effects of sickness and are called hypochondriacs have within their souls some power of foresight and of prophecy. But, for my part, I am inclined to think that such a power is not to be distributed either to a diseased stomach or to a disordered brain. On the contrary, it is the healthy soul and not the sickly body that has the power of divination. |
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6. Diodorus Siculus, Historical Library, 22.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11 | 22.9. 1. Brennus, the king of the Gauls, accompanied by one hundred and fifty thousand infantry, armed with long shields, and ten thousand cavalry, together with a horde of camp followers, large numbers of traders, and two thousand waggons, invaded Macedonia and engaged in battle. Having in this conflict lost many men . . . as lacking sufficient strength . . . when later he advanced into Greece and to the oracle at Delphi, which he wished to plunder. In the mighty battle fought there he lost tens of thousands of his comrades-inâarms, and Brennus himself was three times wounded.,2. Weighed down and near to death, he assembled his host there and spoke to the Gauls. He advised them to kill him and all the wounded, to burn their waggons, and to return home unburdened; he advised them also to make Cichorius king. Then, after drinking deeply of undiluted wine, Brennus slew himself.,3. After Cichorius had given him burial, he killed the wounded and those who were victims of cold and starvation some twenty thousand in all; and so he began the journey homeward with the rest by the same route. In difficult terrain the Greeks would attack and cut off those in the rear, and carried off all their baggage. On the way to Thermopylae, food being scarce there, they abandoned twenty thousand more men. All the rest perished as they were going through the country of the Dardani, and not a single man was left to return home.,4. Brennus, the king of the Gauls, on entering a temple found no dedications of gold or silver, and when he came only upon images of stone and wood he laughed at them, to think that men, believing that gods have human form, should set up their images in wood and stone.,5. At the time of the Gallic invasion the inhabitants of Delphi, seeing that danger was at hand, asked the god if they should remove the treasures, the children, and the women from the shrine to the most strongly fortified of the neighbouring cities. The Pythia replied to the Delphians that the god commanded them to leave in place in the shrine the dedications and whatever else pertained to the adornment of the gods; for the god, and with him the White Maidens, would protect all. As there were in the sacred precinct two temples of extreme antiquity, one of Athena Pronaia and one of Artemis, they assumed that these goddesses were the "White Maidens" named in the oracle. |
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7. Pausanias, Description of Greece, 1.4.4 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11| 1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. | 1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. |
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8. Apuleius, The Golden Ass, 11.9, 11.15, 11.25 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 | 11.9. Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass. 11.15. “O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.” 11.25. “O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me. |
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| 9. Epigraphy, Inscr. De Delos, 2448 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 10. Epigraphy, Tam 15.2, 1350 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 11. Epigraphy, I. Louvre, 16 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 12. Epigraphy, Ccca V, 4 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 13. Epigraphy, I. Epidauros Asklepieion, 334 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 14. Epigraphy, Avp, 126 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 15. Septuagint, Orph. Hymn, 27.12 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 16. Callim., Hymns, 4.171 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11 |
| 17. Callim., Fr., 379, 378 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11 |
| 18. Just., Epit., 24.4-24.8 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11 |
| 19. Epigraphy, Igbulg Iii, 1476, 1628 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 20. Epigraphy, Stratonikeia, 1108, 510, 516, 507 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 21. Epigraphy, Seg, 23.687, 34.989, 42.87, 57.68 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 22. Epigraphy, Igbulg Iv, 2034 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 23. Epigraphy, Ig Xii,4, 564, 68 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11 |
| 24. Epigraphy, Ig Iv, 421, 561, 570, 419 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 25. Epigraphy, I.Ephesos, 1238, 3220 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 26. Epigraphy, I.Cret., None Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 27. Epigraphy, Cirb, 36, 76 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 28. Epigraphy, Cig, 6753 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 29. Epigraphy, Be, None Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 30. Epigraphy, Mama, None Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 136 |
| 31. Epigraphy, Ik Anazarbos, 49 Tagged with subjects: •tyche soteira, in poetry Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11 |
