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Euripides, Bacchae (ed. T. A. Buckley) 2 0 Browse Search
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Demosthenes, On the Crown, section 157 (search)
Letter[Philip, king of Macedonia, to the public officers and councillors of the allied Peloponnesians and to all his other Allies, greeting. Since the Ozolian Locrians, settled at Amphissa, are outraging the temple of Apollo at Delphi and come in arms to plunder the sacred territory, I consent to join you in helping the god and in punishing those who transgress in any way the principles of religion. Therefore meet under arms at Phocis with forty days' provisions in the next month, styled Lous by us, Boedromion by the Athenians, and Panemus by the Corinthians. Those who, being pledged to us, do not join us in full force, we shall treat as punishable. Farewell.]
Demosthenes, On the False Embassy, section 65 (search)
but from the deeds that have been wrought—a spectacle, men of Athens, to move us to terror and pity indeed! Not long ago, when we were travelling to Delphi, necessity compelled us to look upon that scene—homesteads levelled with the ground, cities stripped of their defensive walls, a countryside all emptied of its young men; only women, a few little children, and old men stricken with misery. No man could find words adequate to the woes that exist in that country today. And yet these are the people—you take the words out of my mouth—these are the people who in the day of our trialin the day of our trial: 404 B.C. when, after the naval defeat at Aegispotami, and the surrender of the city to Lysander, Athens lay at the mercy of Thebes, Sparta, and Corinth. Grote, ch. 65. openly cast
Demosthenes, Against Midias, section 51 (search)
Now if I had not been chorus-master, men of Athens, when I was thus maltreated by Meidias, it is only the personal insult that one would have condemned; but under the circumstances I think one would be justified in condemning also the impiety of the act. You surely realize that all your choruses and hymns to the god are sanctioned, not only by the regulations of the Dionysia, but also by the oracles, in all of which, whether given at Delphi or at Dodona, you will find a solemn injunction to the State to set up dances after the ancestral custom, to fill the streets with the savour of sacrifice, and to wear garlands.
Demosthenes, Against Midias, section 144 (search)
For Alcibiades, Athenians, was on his father's side one of the Alcmaeonidae, who are said to have been banished by the tyrants because they belonged to the democratic faction, and who, with money borrowed from Delphi, liberated our city, expelling the sons of Peisistratus, and on his mother's side he claimed descent from Hipponicus and that famous house to which the people are indebted for many eminent services.
Demosthenes, Against Aristogiton 1, section 34 (search)
of mankind. All our cities contain shrines and temples of all the gods, and among them is one of Athena, Our Lady of Forethought,The goddess with a temple at the entrance to the precincts of Apollo at Delphi was *)aqh/nh *pronai/a, whom the Pytho addresses at the beginning of the Eumenides （Aesch. Eum. 21 and to whom Croesus offered a golden shield （Hdt. 1.92）. Perhaps by popular etymology Aeschines （Aeschin. 3.108）. Pausanias mentions both titles （Paus. 9.10.2 and Paus. 10.8.6）. worshipped as a beneficent and powerful goddess, and close to the temple of Apollo at Delphi, immediately as you enter the precincts, she has a large and beautiful temple. Apollo, a god and prophet both, knows what is best. But there is no temple of Recklessness or of S
Demosthenes, Against Macartatus, section 66 (search)
Now please read the words of the oracle brought from Delphi, from the shrine of the god, that you may see that it speaks in the same terms concerning relatives as do the laws of Solon. OracleMay good fortune attend you. The people of the Athenians make inquiry about the sign which has appeared in the heavens, asking what the Athenians should do, or to what god they should offer sacrifice or make prayer, in order that the issue of the sign may be for their advantage. It will be well for the Athenians with reference to the sign which has appeared in the heavens that they sacrifice with happy auspices to Zeus most high, to Athena most high, to Heracles, to Apollo the deliverer, and that they send due offer
Diodorus Siculus, Library, Fragments of Book 9, Chapter 10 (search)
parta made a treaty with Persia against Athens. Chilon's precepts, though brief, embrace the entire counsel necessary for the best life, since these pithy sayings of his are worth more than all the votive offerings set up in Delphi. The golden ingots of CroesusSee Hdt. 1.50. and other handiwork like them have vanished and were but great incentives to men who chose to lift impious hands against the temple; but Chilon's maxims are kept alive for all time, stoer handiwork like them have vanished and were but great incentives to men who chose to lift impious hands against the temple; but Chilon's maxims are kept alive for all time, stored up as they are in the souls of educated men and constituting the fairest treasure, on which neither Phocians nor Gauls would be quick to lay their hands.The reference is to the sack of Delphi by the Phocians in 356-346 B.C. and by the Gauls in 279 B.C.Const. Exc. 4, pp. 283-285.
Diodorus Siculus, Library, Fragments of Book 9, Chapter 16 (search)
After the people of Cirrha had been besieged for a long time because they had attempted to plunder the oracle,Delphi. About 590 B.C. some of the Greeks returned to their native cities, but others of them inquired of the Pythian priestess and received the following response: Ye shall not seize and lay in ruins the tower Of yonder city, before the plashing wave Of dark-eyed Amphitrite inundates My sacred precinct, here on these holy cliffs. Const. Exc. 4, p. 286.
Diodorus Siculus, Library, Fragments of Book 9, Chapter 32 (search)
Croesus, the king of the Lydians, under the guise of sending to Delphi, dispatched Eurybatus of Ephesus to the Peloponnesus, having given him money with which to recruit as many mercenaries as he could from among the Greeks. But this agent of Croesus went over to Cyrus the Persian and revealed everything to him. Consequently the wickedness of Eurybatus became a by-word among the Greeks, and to this day whenever a man wishes to cast another's knavery in his teeth he calls him a Eurybatus.Const. Exc. 2 (1), p. 220.
Diodorus Siculus, Library, Fragments of Book 9, Chapter 33 (search)
Although evil men may avoid for the moment punishment at the hands of those whom they have wronged, yet the evil report of them is preserved for all time and punishes them so far as possible even after death. We are told that Croesus, on the eve of his war with Cyrus, dispatched ambassadors to Delphi to inquire by what means it would be possible for his sonHe was dumb from birth. to speak; and that the Pythian priestess replied: O thou of Lydian stock, o'er many king, Thou great fool Croesus, never wish to hear Within thy halls the much-desired sound Of thy son speaking. Better far for thee That he remain apart; for the first words He speaks shall be upon a luckless day. Hdt. 1.85 recounts that the boy first spoke on the day the Persians took Sardis. A man should bear good fortune with moderation and not put his trust in the successes such as fall to human beings, since they can take a great shift with a
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