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Homer, The Odyssey (ed. Samuel Butler, Based on public domain edition, revised by Timothy Power and Gregory Nagy.) 32 0 Browse Search
Euripides, Orestes (ed. E. P. Coleridge) 32 0 Browse Search
Euripides, Iphigenia in Aulis (ed. E. P. Coleridge) 28 0 Browse Search
Diodorus Siculus, Library 28 0 Browse Search
Euripides, Electra (ed. E. P. Coleridge) 24 0 Browse Search
Euripides, Phoenissae (ed. E. P. Coleridge) 22 0 Browse Search
Plato, Laws 18 0 Browse Search
Aeschylus, Suppliant Women (ed. Herbert Weir Smyth, Ph. D.) 18 0 Browse Search
Euripides, The Trojan Women (ed. E. P. Coleridge) 18 0 Browse Search
Aeschylus, Agamemnon (ed. Herbert Weir Smyth, Ph. D.) 16 0 Browse Search
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Aeschylus, Eumenides (ed. Herbert Weir Smyth, Ph. D.), line 1003 (search)
Athena Farewell to you also; but I must lead the way to show you your dwellings by the sacred light of these, your escorts.The Chorus is now to be solemnly conducted to the cave beneath the Hill of Ares, the seat of the worship of the Venerable Ones (*semnai/, l. 1041), with whom the poet here identifies the Erinyes, the Angry Ones, the Avenging Spirits. The identification seems also to include the Eumenides, the Kindly Ones, who were worshipped at Sicyon, at Argos, and in Attica at Phlya and Colonus (see Soph. OT). The procession is formed by Athena (at its head), the Chorus, the Areopagites, torch-bearers, the women who guard the Palladium, and various others. In the rear came the Athenian public.Go, and, speeding beneath the earth with these solemn sacrifices, hold back what is ruinous to the land, but send what is profitable for the city to win her victory. You who hold the city, children of Cranaus,Cranaus was the mythical founder of the “rocky city” (kranao/s “ro
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 1 (search)
dead and to the spirit of his father; (2) as administrator of the powers committed to him by his father, Zeus the Saviour. Some prefer to take patrw=| not as patrw=|a but as patrw=|e i.e.“god of my fahters.” prove yourself my savior and ally, I entreat you, now that I have come to this land and returned from exile. On this mounded grave I cry out to my father to hearken, to hear me [Look, I bring] a lock to InachusOrestes offers a lock of his hair to do honour to Inachus, the river-god of Argos, because rivers were worshipped as givers of life. in requital for his care, and here, a second, in token of my grief. For I was not present, father, to lament your death, nor did I stretch forth my hand to bear your corpse. What is this I see? What is this throng of women that moves in state, marked by their sable cloaks? To what calamity should I set this down? Is it some new sorrow that befalls our house? Or am I right to suppose that for my father's sake they bear these libations to
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 653 (search)
st faces. But if there is another matter requiring graver counsel, that is the concern of men, and we will communicate with them. Orestes I am a stranger, a Daulian of the Phocians. As I was on my way, carrying my pack on business of my own to Argos,just as I ended my journey here,Literally “I have been unyoked,” his feet being his horses. a man, a stranger to me as I to him, fell in with me, and inquired about my destination and told me his. He was Strophius, a Phocian (for as we talked I learned his name), and he said to me, “Stranger, since in any case you are bound for Argos,keep my message in mind most faithfully and tell his parents Orestes is dead, and by no means let it escape you. Whether his friends decide to bring him home or to bury him in the land of his sojourn, a foreigner utterly forever, convey their wishes back to me.In the meantime a bronze urn contains the ashes of a man rightly lamented.” This much I tell you as I heard it. Whether by any chance I am
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.), line 1021 (search)
arth,the precinct of Loxias, and to the bright fire said to be imperishable.In the Delphic shrine there was an undying fire. To no other hearth did Loxias bid me turn. And as to the manner in which this evil deed was wrought, I charge all men of Argos in time to come to bear me witness.I go forth a wanderer, estranged from this land, leaving this repute behind, in life or death. Chorus And you have done well. Therefore do not yoke your tongue to an ill-omened speech, nor let your lips give vss.I go forth a wanderer, estranged from this land, leaving this repute behind, in life or death. Chorus And you have done well. Therefore do not yoke your tongue to an ill-omened speech, nor let your lips give vent to evil forebodings,since you have freed the whole realm of Argos by lopping off the heads of two serpents with a fortunate stroke. Orestes Ah, ah! You handmaidens, look at them there: like Gorgons, wrapped in sable garments, entwined with swarming snakes! I can stay no longer.
Aeschylus, Prometheus Bound (ed. Herbert Weir Smyth, Ph. D.), line 846 (search)
h (e)/facis) of the hand of Zeus. Cp. Aesch. Supp. 45, 48.thus named from the manner of Zeus' engendering; and he shall gather the fruit of all the land watered by the broad-flowing Nile. Fifth in descent from him, fifty maidens shall return to Argos, not of their ownfree choice, but fleeing marriage with their cousin kin; while these, their hearts ablaze with passion, like falcons eagerly pursuing doves, shall come in pursuit of wedlock unlawful to pursue; but God shall grudge them enjoyment!However, love's desire shall charm one of the maidens not to slay her mate; rather, her resolve will lose its edge; for she will make her choice between two evil names to be called coward rather than murderess. She it is who shall give birth in Argos to a royal line—a long story is necessary to explain this clearly; of her seed, however, shall be born a man of daring, renowned with the bow, who shall deliver me from these toils.Heracles. Accidently wounded by the poisoned arrow of this desc<
Aeschylus, Seven Against Thebes (ed. Herbert Weir Smyth, Ph. D.), line 526 (search)
shame on his bronze-forgedshield, his body's circular defence, on which the Sphinx who eats men raw is cleverly fastened with bolts, her body embossed and gleaming. She carries under her a single Cadmean, so that against this man chiefly our missiles will be hurled.He does not seem to have come to do any petty trading in the battle, nor to shame the making of his long journey—he is Parthenopaeus of Arcadia. Such is the man, and aiming to make full payment for the fine support given him in Argos, his adopted land, he now threatens our fortifications—may God not fulfil his threats! Eteocles If only they would get from the gods what they wish for, because of those unholy boasts of theirs, then surely they would perish in utter ruin and misery. There is a man for this one, too, whom you name an Arcadian, a man who does not boast, but who knows the thing to do—Actor, brother of him I named before. He will not allow words that lack deeds to overrun his gate and increase fear, nor will<
Aeschylus, Seven Against Thebes (ed. Herbert Weir Smyth, Ph. D.), line 568 (search)
by the gods;or, a man, though upright himself, when among fellow-citizens who hate all strangers and neglect the gods, may fall undeserving into the same trap as they, and be subdued, struck by the scourge of God that strikes all alike. Just so the seer, Oecles' son,although a moderate, just, noble, reverent man and a great prophet, mixes with impious, rash-talking men against his own judgment, men stretching out in a procession that is long to retrace,The march of the army from distant Argos is compared to a lengthened-out procession. and, if it is Zeus's will, he will be be dragged down in ruin along with them. So then, I expect that he will not even charge the gates: not because he lacks courage or is weak-willed, but because he knows that he must meet his end in battle, if the prophecies of Loxias are to come to fruition—the god usually either holds silent or speaks to the point.Just the same, I will station a man against him, mighty Lasthenes, a gate-keeper who hates foreign
Aeschylus, Suppliant Women (ed. Herbert Weir Smyth, Ph. D.), line 1 (search)
Enter a company of maidens, who have fled from Egypt and just landed on the shores of Argos; with them is their father Chorus May Zeus who guards suppliants look graciously upon our company, which boarded a ship and put to sea from the outlets of the fine sand of the Nile. For we have fled Zeus' landOr “the land divine” (di=an with M). But see l. 558.whose pastures border Syria, and are fugitives, not because of some public decree pronounced against blood crime, but because of our own act ts impious all marriage with the sons of Aegyptus.It was Danaus, our father, adviser and leader, who, considering well our course, decided, as the best of all possible evils, that we flee with all speed over the waves of the seaand find a haven on Argos' shore. For from there descends our race , sprung from the caress and breath of Zeus on the gnat-tormented heifer. To what kinder land than thiscould we come with these wool-wreathed branches in our hands, sole weapons of the suppliant? O realm
Aeschylus, Suppliant Women (ed. Herbert Weir Smyth, Ph. D.), line 234 (search)
Enter the King of Argos with men-at-arms King From where comes this band we address,clothed in foreign attire and luxuriating in closely-woven and barbaric robes? For your apparel is not that of the women of Argos, nor yet of any part of Hellas. How you have gained courage thus fearlessly to come to this land, unheralded and friendless and without guides,this makes me wonder. And yet, truly, I see that branches usually carried by suppliants are laid by your side before the gods assembled heArgos, nor yet of any part of Hellas. How you have gained courage thus fearlessly to come to this land, unheralded and friendless and without guides,this makes me wonder. And yet, truly, I see that branches usually carried by suppliants are laid by your side before the gods assembled here—as to this alone can Hellas guess with confidence.The original means “agree in forming a conjecture,” i.e. be satisfied with a guess.As for the rest, there is still much I should with reason leave to conjecture,if your voice were not here to inform me. Chorus You have not spoken falsely about our clothing. But, for my part, how am I to address you? As commoner, as spokesman, bearer of the sacred wand,Apparently a periphrasis for “herald”; but the Greek text is uncertain.or as ruler of
Aeschylus, Suppliant Women (ed. Herbert Weir Smyth, Ph. D.), line 274 (search)
Chorus Our tale is brief and clear. Argiveswe claim to be by birth, offspring of a cow blest in its children. And the truth of this I shall confirm in full. King Foreign maidens, your tale is beyond my belief—how your race can be from Argos. For you are more similar to thewomen of Libya and in no way similar to those native to our land. The Nile, too, might foster such a stock, and like yours is the Cyprian impress stamped upon female images by male craftsmen. And of such aspect, I have The Nile, too, might foster such a stock, and like yours is the Cyprian impress stamped upon female images by male craftsmen. And of such aspect, I have heard, are nomad women, whoride on camels for steeds, having padded saddles, and dwell in a land neighboring the Aethiopians. And had you been armed with the bow, certainly I would have guessed you to be the unwed, flesh-devouring Amazons. But inform me, and I will better comprehendhow it is that you trace your race and lineage from Argos