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Aeschines, Against Ctesiphon, section 123 (search)
The next morning we came to the designated spot, and descended to the Cirrhaean plain. And when we had despoiled the harbor and burned down the houses, we set out to return. But meanwhile the Locrians of Amphissa, who lived sixty stadia from Delphi, came against us, armed and in full force; and it was only by running that we barely got back to Delphi in safety, for we were in peril of our lives.
Aeschines, Against Ctesiphon, section 124 (search)
Now on the next day Cottyphus, the presiding officer, called an “assembly” of the Amphictyons （they call it an “assembly” when not only the pylagori and hieromnemons are called together,but with them those who are sacrificing and consulting the god）. Then immediately one charge after another was brought against the Amphissians, and our city was much praised. As the outcome of all that was said,they voted that before the next PylaeaBefore the next regular meeting of the Amphictyonic Council. The Council met twice a year, in spring and autumn. They always assembled at Thermopylae, and proceeded thence to Delphi. the hieromnemons should assemble at Thermopylae at a time designated, bringing with them a resolution for the punishment of the Amphissians for their sins against the god and the sacred land and the Amphictyons. As proof of what I say, the clerk shall read the decree t
Aeschines, Against Ctesiphon, section 126 (search)
And he managed to have this same bill put to vote in the assembly and passed by the people, at the moment when the assembly was on the point of adjourning, when I had already left the place—for I would never have allowed it—and when most of the people had dispersed. Now the substance of the bill was this: “The hieromnemon of the Athenians,” it says, “and the pylagori who are at the time in office, shall go to Thermopylae and Delphi at the times appointed by our fathers”; fine in sound, shameful in fact; for it prevents attendance on the special meeting at Thermopylae, which had to be held before the date of the regu
Aeschines, Against Ctesiphon, section 130 (search)
But did not the gods forewarn us, did they not admonish us, to be on our guard, all but speaking with human voice? No city have I ever seen offered more constant protection by the gods, but more inevitably ruined by certain of its politicians. Was not that portent sufficient which appeared at the Mysteries—the death of the celebrants?The Scholiast explains that certain celebrants were seized by a shark as they were taking the sacred bath in the sea at Eleusis. In view of this did not Ameiniades warn you to be on your guard, and to send messengers to Delphi to inquire of the god what was to he done? And did not Demosthenes oppose, and say that the Pythia had gone over to Philip? Boor that he was, gorged with his feast of indulgence from yo
Aeschines, Against Ctesiphon, section 132 (search)
herefore what is there, strange and unexpected, that has not happened in our time!Athens and Thebes, in the old days god-fearing states of Hellas, have refused the service due the Delphic god, and have suffered every disaster; Philip, the barbarian, undertook the service of the god, and has received as his reward unheard-of power. For it is not the life of men we have lived, but we were born to be a tale of wonder to posterity. Is not the king of the Persians—he who channelled Athos, he who bridged the Hellespont, he who demanded earth and water of the Greeks, he who dared to write in his letters that he was lord of all men from the rising of the sun unto its setting—is he not struggling now, no longer for lordship over others, but already for his life?The Persian king was already dead when this speech was delivered, but the news had not yet reached Athens. And do we not see this glory and the leadership against the Persians bestowed on the same men who liberated the temple of Delphi
Aeschylus, Eumenides (ed. Herbert Weir Smyth, Ph. D.), line 1 (search)
shed him as the fourth prophet on this throne; but Loxias is the spokesman of Zeus, his father. These are the gods I place in the beginning of my prayer.And Pallas who stands before the templeThe shrine of Pallas “before the temple,” close to Delphi on the main road leading to the sanctuary of Apollo. is honored in my words; and I worship the Nymphs where the CorycianThe Corycian cave, sacred to the Nymphs and Pan, has been identified with a grotto on the great plateau above Delphi.rock is hDelphi.rock is hollow, the delight of birds and haunt of gods. Bromius has held the region —I do not forget him— ever since he, as a god, led the Bacchantes in war,and contrived for Pentheus death as of a hunted hare. I call on the streams of Pleistus and the strength of Poseidon, and highest Zeus, the Fulfiller; and then I take my seat as prophetess upon my throne. And may they allow me now to have the best fortune, far better than on my previous entrances.And if there are any from among the Hellenes here, le
Aeschylus, Eumenides (ed. Herbert Weir Smyth, Ph. D.), line 34 (search)
alo/s“navel” was the name given by the Delphians to a white stone （in Aeschylus' time placed in the inmost sanctuary of Apollo）, which they regarded as marking the exact center of the earth. Near the great altar of Apollo the French excavators of Delphi discovered a navel-stone. o)mfalo/sis sometimes used of Delphi itself.a man defiled in the eyes of the gods,occupying the seat of suppliants. His hands were dripping blood; he held a sword just drawn and an olive-branch, from the top of the tree,Delphi itself.a man defiled in the eyes of the gods,occupying the seat of suppliants. His hands were dripping blood; he held a sword just drawn and an olive-branch, from the top of the tree, decorously crowned with a large tuft of wool, a shining fleece; for as to this I can speak clearly. Before this man an extraordinary band of women slept, seated on thrones. No! Not women, but rather Gorgons I call them; and yet I cannot compare them to forms of Gorgons either. Once before I saw some creatures in a painting,The Harpies.carrying off the feast of Phineus; but these are wingless in appearance, black, altogether disgusting; they snore with repulsive breaths, they drip from their ey
Aeschylus, Eumenides (ed. Herbert Weir Smyth, Ph. D.), line 711 (search)
father mistaken in any way in his purposes when Ixion, who first shed blood, was a suppliant? Chorus You do argue! But if I fail to win the case, I will once more inflict my company on this land as a burden. Apollo But you have no honor, among both the younger and the older gods. I will win. Chorus You did such things also in the house of Pheres, when you persuaded the Fates to make mortals free from death.In atonement for having shed blood （according to one legend, that of the dragon at Delphi, according to another, that of the Cyclopes）, Apollo was compelled by Zeus to serve as a thrall in the house of Admetus, son of Pheres. An ancient story, adopted by Aeschylus, reported that, when the time came for Admetus to die, Apollo, in gratitude for the kindness shown him by the prince, plied the Fates with wine （l. 728） and thus secured their consent that Admetus should be released from death on condition that some one should voluntarily choose to die in his stead. Euripides, in his A
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 32 (search)
Chorus For with a hair-raising shriek, Terror, the diviner of dreams for our house, breathing wrath out of sleep, uttered a cry of terror in the dead of night from the heart of the palace,a cry that fell heavily on the women's quarter.The language of the passage is accommodated to a double purpose: （1） to indicate an oracular deliverance on the part of the inspired prophetess at Delphi, and （2） to show the alarming nature of Clytaemestra's dream: while certain limiting expressions （as a)wpo/nukton, u(/ptou） show the points of difference. “Phoebus” is used for a prophetic “possession,” which assails Clytaemestra as a nightmare （cp. baru\s pi/tnwn）; so that her vision is itself called an o)neiro/mantis. And the readers of these dreams, bound under pledge, cried out from the god that those beneath the earth cast furious reproachesand rage
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 806 (search)
Chorus And you who occupy the mighty, gorgeously built cavern,The inner sanctuary of Apollo at Delphi was a narrow cave or vault in which, over a cleft, stood a tripod covered by a slab on which the prophetess sat （Athenaeus , 701c, Strabo, ix. 641）. grant that the man's house may lift up its eyes again in joy, and that with glad eyes it may behold from under its veil of gloom the radiant light of free
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