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Pausanias, Description of Greece 62 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 16 0 Browse Search
Homer, Odyssey 12 0 Browse Search
M. Annaeus Lucanus, Pharsalia (ed. Sir Edward Ridley) 8 0 Browse Search
Homeric Hymns (ed. Hugh G. Evelyn-White) 8 0 Browse Search
P. Ovidius Naso, Metamorphoses (ed. Brookes More) 8 0 Browse Search
Pindar, Odes (ed. Diane Arnson Svarlien) 8 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 8 0 Browse Search
Euripides, Ion (ed. Robert Potter) 6 0 Browse Search
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.) 4 0 Browse Search
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Aeschylus, Eumenides (ed. Herbert Weir Smyth, Ph. D.), line 1 (search)
et, Earth; and after her to Themis, for she was the second to take this oracular seat of her mother, as legend tells. And in the third allotment, with Themis' consent and not by force,another Titan, child of Earth, Phoebe, took her seat here. She gave it as a birthday gift to Phoebus, who has his name from Phoebe. Leaving the lakeA circular lake in the island of Apollo's birth.and ridge of Delos, he landed on Pallas' ship-frequented shores,and came to this region and the dwelling places on Parnassus. The children of Hephaistos,The Athenians, because Erichthonius, who was identified with Erechtheus, was the son of Hephaestus, who first fashioned axes.road-builders taming the wildness of the untamed land, escorted him with mighty reverence. And at his arrival, the peopleand Delphus, helmsman and lord of this land, made a great celebration for him. Zeus inspired his heart with prophetic skill and established him as the fourth prophet on this throne; but Loxias is the spokesman of Zeus, h
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 540 (search)
s It is a simple story. My sister must go inside, and I charge her to keep concealed this pact with me,so that as by craft they killed a worthy man, so by craft they may likewise be caught and perish in the very same snare, even as Loxias decreed, lord Apollo, the prophet who has never before been false. In the guise of a stranger, one fully equipped,I will come to the outer gate, and with me Pylades, whom you see here, as a guest and ally of the house. Both of us will speak the speech of Parnassus, imitating the accent of a Phocian tongue. And in case none of the keepers of the door will give us a hearty welcomeon the plea that the house is afflicted with trouble by the gods, then we will wait so that anyone passing the house will consider and say: “Why then does Aegisthus have his door shut on his suppliant, if in fact he is at home and knows?” But if I indeed pass the outermost threshold of the gate and find that man sitting on my father's throne, or if then coming face to face w
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 953 (search)
Chorus The commands proclaimed loudly by Loxias, tenant of the mighty cavern shrine of Parnassus, assail with guileless guilethe mischief now become inveterate. May the divine word prevail that so I may not serve the wicked!The translation is based of Hermann's text: kratei/tw d' e)/pos to\ qei=on to\ mh/ m' | u(pourgei=n kakoi=s. It is right to revere the rule of heaven.
Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
ving stored it with provisions he embarked in it with Pyrrha. But Zeus by pouring heavy rain from heaven flooded the greater part of Greece, so that all men were destroyed, except a few who fled to the high mountains in the neighborhood. It was then that the mountains in Thessaly parted, and that all the world outside the Isthmus and Peloponnese was overwhelmed. But Deucalion, floating in the chest over the sea for nine days and as many nights, drifted to Parnassus, and there, when the rain ceased, he landed and sacrificed to Zeus, the god of Escape. And Zeus sent Hermes to him and allowed him to choose what he would, and he chose to get men. And at the bidding of Zeus he took up stones and threw them over his head, and the stones which Deucalion threw became men, and the stones which Pyrrha threw became women. Hence people were called metaphorically people （ laos） from laas, “ a stone. ”Compare Pind. O. 9.41ff.; H
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
ow road.The “narrow road” is the famous Cleft Way （Paus. 10.5.3ff.） now called the Crossroad of Megas （Stavrodromi tou Mega）, where the road from Daulis and the road from Thebes and Lebadea meet and unite in the single road ascending through the long valley to Delphi. At this point the pass, shut in on either hand by lofty and precipitous mountains, presents one of the wildest and grandest scenes in all Greece; the towering cliffs of Parnassus on the northern side of the valley are truly sublime. Not a trace of human habitation is to be seen. All is solitude and silence, in keeping with the tragic memories of the spot. Compare Frazer, commentary on Paus. 10.5.3 （vol. v. pp. 231ff.） As to the Cleft Way or Triple Way, as it was also called, and the fatal encounter of the father and son at it, see Soph. OT 715ff.; Soph. OT 1398ff.; Eur. Ph. 37ff.; Seneca, Oedipus 276ff. And
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
get the pipe also, Apollo offered to give him the golden wand which he owned while he herded cattle.For the gift of the golden wand, see HH Herm. 527ff. But Hermes wished both to get the wand for the pipe and to acquire the art of divination. So he gave the pipe and learned the art of divining by pebbles.Compare the HH Herm. 552ff. The reference is to the divining pebbles called qri/ae, which were personified as three winged sisters who dwelt on Parnassus, and are said to have been the nurses of Apollo. See Zenobius, Cent. v.75; Callimachus, Hymn to Apollo 45, with the Scholiast; Etymologicum Magnum, s.v. *qri/a, p. 455.45; Hesychius, s.v. qriai/; Anecdota Graeca, ed. Bekker, i.265.11, s.v*qria/sion pedi/on.. According to one account, the divining pebbles were an invention of Athena, which so disgusted Apollo that Zeus caused that mode of divination to fall into discredit, though it had been in
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
Megarians maintained that Tereus reigned at Pagae in Megaris, and they showed his grave in the form of a barrow, at which they sacrificed to him every year, using gravel in the sacrifice instead of barley groats （Paus. 1.41.8ff.）. But no one who has seen the grey ruined walls and towers of Daulis, thickly mantled in ivy and holly-oak, on the summit of precipices that overhang a deep romantic glen at the foot of the towering slopes of Parnassus, will willingly consent to divest them of the legendary charm which Greek poetry and history have combined to throw over the lovely scene. It is said that, after being turned into birds, Procne and Tereus continued to utter the same cries which they had emitted at the moment of their transformation; the nightingale still fled warbling plaintively the name of her dead son, Itu! Itu! while the hoopoe still pursued his cruel wife crying, Poo! po
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
er writers, she was despatched by Clytaemnestra alone. But Electra, one of Agamemnon's daughters, smuggled away her brother Orestes and gave him to Strophius, the Phocian, to bring up; and he brought him up with Pylades, his own son.Compare Pind. P. 11.34(52)ff.; Soph. Elec. 11ff.; Eur. El. 14ff.; Hyginus, Fab. 117. Pindar tells how, after the murder of his father Agamemnon, the youthful Orestes was conveyed to the aged Strophius at the foot of Parnassus; but he does not say who rescued the child and conveyed him thither. According to Sophocles and Euripides, it was an old retainer of the family who thus saved Orestes, but Sophocles says that the old man had received the child from the hands of Electra. Hyginus, in agreement with Apollodorus, relates how, after the murder of Agamemnon, Electra took charge of （sustulit） her infant brother Orestes and committed him to the care of Strophius in Phocis. A
Aristotle, Poetics, section 1451a (search)
rhaps assured by experience—that their sole claim to unity lay in the fact that all the stories in the poem had a common hero. They think that because Heracles was a single individual the plot must for that reason have unity. But Homer, supreme also in all other respects, was apparently well aware of this truth either by instinct or from knowledge of his art. For in writing an Odyssey he did not put in all that ever happened to Odysseus, his being wounded on Parnassus, for instance, or his feigned madness when the host was gathered（these being events neither of which necessarily or probably led to the other）, but he constructed his Odyssey round a single action in our sense of the phrase. And the Iliad the same. As then in the other arts of representation a single representation means a representation of a single object, so too the plot being a representation of a piece of action must represent a single piece of action and the <
Euripides, Andromache (ed. David Kovacs), line 1085 (search)
man, who makes his way through the god's gold-laden precincts and the treasuries given by mortals? He has come here a second time for the same purpose as his earlier visit and means to sack the temple of Phoebus.’ Thereafter tumult ran through the city. The authorities flocked into the council-chamber, and of their own accord those who had charge of the god's property posted a watch in the porticoed halls. We, knowing as yet nothing of these things, took sheep, nurslings of the grass of Parnassus, and going on our way stood next to the altars together with Delphian diviners and those charged with looking after foreigners. Someone said, ‘Young man, what shall we ask from the god on your behalf? Why have you come here?’ And he replied, ‘I wish to give satisfaction to Phoebus for my earlier sin. For I demanded once that the god pay the penalty for my father's death.’ At that point it was clear that Orestes' story was having a great effect, the story that my master was lying and h
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