1. Aeschylus, Suppliant Women, 292-293, 291 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275| 291. κλῃδοῦχον Ἥρας φασὶ δωμάτων ποτὲ | 291. Is there a report that once in this land of Argos Io was ward of Hera’s house? King |
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| 2. Bacchylides, Fragmenta Ex Operibus Incertis, 11.40-11.127 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275, 308, 309, 310 |
3. Herodotus, Histories, 1.145, 2.12, 3.136-3.140, 5.44, 5.72, 7.12, 7.17, 7.94, 7.173, 7.185, 7.196, 8.36, 8.47, 8.73 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 310 | 1.145. As for the Ionians, the reason why they made twelve cities and would admit no more was in my judgment this: there were twelve divisions of them when they dwelt in the Peloponnese , just as there are twelve divisions of the Achaeans who drove the Ionians out— Pellene nearest to Sicyon ; then Aegira and Aegae , where is the never-failing river Crathis, from which the river in Italy took its name; Bura and Helice , where the Ionians fled when they were worsted in battle by the Achaeans; Aegion; Rhype; Patrae ; Phareae; and Olenus , where is the great river Pirus; Dyme and Tritaeae, the only inland city of all these—these were the twelve divisions of the Ionians, as they are now of the Achaeans. 2.12. As for Egypt , then, I credit those who say it, and myself very much believe it to be the case; for I have seen that Egypt projects into the sea beyond the neighboring land, and shells are exposed to view on the mountains, and things are coated with salt, so that even the pyramids show it, and the only sandy mountain in Egypt is that which is above Memphis ; ,besides, Egypt is like neither the neighboring land of Arabia nor Libya , not even like Syria (for Syrians inhabit the seaboard of Arabia ); it is a land of black and crumbling earth, as if it were alluvial deposit carried down the river from Aethiopia; ,but we know that the soil of Libya is redder and somewhat sandy, and Arabia and Syria are lands of clay and stones. 3.136. They came down to the city of Sidon in Phoenicia , and there chartered two triremes, as well as a great galley laden with all good things; and when everything was ready they set sail for Hellas , where they surveyed and mapped the coasts to which they came; until having viewed the greater and most famous parts they reached Tarentum in Italy . ,There Aristophilides, king of the Tarentines, out of sympathy for Democedes, took the steering gear off the Median ships and put the Persians under a guard, calling them spies. While they were in this plight, Democedes made his way to Croton ; and Aristophilides did not set the Persians free and give them back what he had taken from their ships until the physician was in his own country. 3.137. The Persians sailed from Tarentum and pursued Democedes to Croton , where they found him in the marketplace and tried to seize him. ,Some Crotoniats, who feared the Persian power, would have given him up; but others resisted and beat the Persians with their sticks. “Men of Croton , watch what you do,” said the Persians; “you are harboring an escaped slave of the King's. ,How do you think King Darius will like this insolence? What good will it do you if he gets away from us? What city will we attack first here? Which will we try to enslave first?” ,But the men of Croton paid no attention to them; so the Persians lost Democedes and the galley with which they had come, and sailed back for Asia , making no attempt to visit and learn of the further parts of Hellas now that their guide was taken from them. ,But Democedes gave them a message as they were setting sail; they should tell Darius, he said, that Democedes was engaged to the daughter of Milon. For Darius held the name of Milon the wrestler in great honor; and, to my thinking, Democedes sought this match and paid a great sum for it to show Darius that he was a man of influence in his own country as well as in Persia . 3.138. The Persians then put out from Croton ; but their ships were wrecked on the coast of Iapygia, and they were made slaves in the country until Gillus, an exile from Tarentum , released and restored them to Darius, who was ready to give him whatever he wanted in return. ,Gillus chose to be restored to Tarentum and told the story of his misfortune; but, so as not to be the occasion of agitating Greece , if on his account a great expedition sailed against Italy , he said that it was enough that the Cnidians alone be his escort; for he supposed that the Tarentines would be the readier to receive him back as the Cnidians were their friends. ,Darius kept his word, and sent a messenger to the men of Cnidos , telling them to take Gillus back to Tarentum . They obeyed Darius; but they could not persuade the Tarentines, and were not able to apply force. ,This is what happened, and these Persians were the first who came from Asia into Hellas , and they came to view the country for this reason. 3.139. After this, King Darius conquered Samos , the greatest of all city states, Greek or barbarian, the reason for his conquest being this: when Cambyses, son of Cyrus, invaded Egypt , many Greeks came with the army, some to trade, as was natural, and some to see the country itself; among them was Syloson, son of Aeaces, who was Polycrates' brother and in exile from Samos . ,This Syloson had a stroke of good luck. He was in the market at Memphis wearing a red cloak, when Darius, at that time one of Cambyses' guard and as yet a man of no great importance, saw him, and coveting the cloak came and tried to buy it. ,When Syloson saw Darius' eagerness, by good luck he said, “I will not sell this for any money, but I give it to you free if you must have it so much.” Extolling this, Darius accepted the garment. 3.140. Syloson supposed that he had lost his cloak out of foolish good nature. But in time Cambyses died, the seven rebelled against the Magus, and Darius of the seven came to the throne; Syloson then learned that the successor to the royal power was the man to whom he had given the garment in Egypt ; so he went up to Susa and sat in the king's antechamber, saying that he was one of Darius' benefactors. ,When the doorkeeper brought word of this to the king, Darius asked “But to what Greek benefactor can I owe thanks? In the little time since I have been king hardly one of that nation has come to us, and I have, I may say, no use for any Greek. Nevertheless bring him in, so that I may know what he means.” ,The doorkeeper brought Syloson in and the interpreters asked him as he stood there who he was and what he had done to call himself the king's benefactor. Then Syloson told the story of the cloak, and said that it was he who had given it. ,“Most generous man,” said Darius, “it was you who gave me a present when I had as yet no power; and if it was a small one, I was none the less grateful then than I am now when I get a big one. In return, I give you gold and silver in abundance so you may never be sorry that you did Darius son of Hystaspes good.” ,Syloson answered, “Do not give me gold, O king, or silver, but Samos , my country, which our slave has now that my brother Polycrates has been killed by Oroetes; give me this without killing or enslaving.” 5.44. Now at this time, as the Sybarites say, they and their king Telys were making ready to march against Croton, and the men of Croton, who were very much afraid, entreated Dorieus to come to their aid. Their request was granted, and Dorieus marched with them to Sybaris helping them to take it. ,This is the story which the Sybarites tell of Dorieus and his companions, but the Crotoniats say that they were aided by no stranger in their war with Sybaris with the exception of Callias, an Elean diviner of the Iamid clan. About him there was a story that he had fled to Croton from Telys, the tyrant of Sybaris, because as he was sacrificing for victory over Croton, he could obtain no favorable omens. 5.72. When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. 7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 7.94. The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. 7.173. Thereupon the Greeks resolved that they would send a land army to Thessaly by sea to guard the pass. When the forces had assembled, they passed through the Euripus and came to Alus in Achaea, where they disembarked and took the road for Thessaly, leaving their ships where they were. They then came to the pass of Tempe, which runs from the lower Macedonia into Thessaly along the river Peneus, between the mountains Olympus and Ossa. ,There the Greeks were encamped, about ten thousand men-at-arms altogether, and the cavalry was there as well. The general of the Lacedaemonians was Euaenetus son of Carenus, chosen from among the Polemarchs, yet not of the royal house, and Themistocles son of Neocles was the general of the Athenians. ,They remained there for only a few days, for messengers came from Alexander son of Amyntas, the Macedonian. These, pointing out the size of the army and the great number of ships, advised them to depart and not remain there to be trodden under foot by the invading host. When they had received this advice from the messengers (as they thought their advice was sound and that the Macedonian meant well by them), the Greeks followed their counsel. ,To my thinking, however, what persuaded them was fear, since they had found out that there was another pass leading into Thessaly by the hill country of Macedonia through the country of the Perrhaebi, near the town of Gonnus; this was indeed the way by which Xerxes' army descended on Thessaly. The Greeks accordingly went down to their ships and made their way back to the Isthmus. 7.185. I must, however, also take into account the force brought from Europe, and I will rely on my best judgment in doing so. The Greeks of Thrace and the islands off Thrace furnished one hundred and twenty ships, and the companies of these ships must then have consisted of twenty-four thousand men. ,As regards the land army supplied by all the nations—Thracians, Paeonians, Eordi, Bottiaei, Chalcidians, Brygi, Pierians, Macedonians, Perrhaebi, Enienes, Dolopes, Magnesians, Achaeans, dwellers on the coast of Thrace—of all these I suppose the number to have been three hundred thousand. ,When these numbers are added to the numbers from Asia, the sum total of fighting men is two million, six hundred and forty-one thousand, six hundred and ten. 7.196. So the foreign fleet, of which, with the exception of fifteen ships Sandoces was captain, came to Aphetae. Xerxes and his land army marched through Thessaly and Achaea, and it was three days since he had entered Malis. In Thessaly he held a race for his own cavalry; this was also a test of the Thessalian horsemen, whom he had heard were the best in Hellas. The Greek horses were far outpaced in this contest. of the Thessalian rivers, the Onochonus was the only one which could not provide enough water for his army to drink. In Achaea, however, even the greatest river there, the Apidanus, gave out, remaining but a sorry trickle. 8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.47. All these people who live this side of Thesprotia and the Acheron river took part in the war. The Thesprotians border on the Ampraciots and Leucadians, who were the ones who came from the most distant countries to take part in the war. The only ones living beyond these to help Hellas in its danger were the Crotonians, with one ship. Its captain was Phayllus, three times victor in the Pythian games. The Crotonians are Achaeans by birth. 8.73. Seven nations inhabit the Peloponnese. Two of these are aboriginal and are now settled in the land where they lived in the old days, the Arcadians and Cynurians. One nation, the Achaean, has never left the Peloponnese, but it has left its own country and inhabits another nation's land. ,The four remaining nations of the seven are immigrants, the Dorians and Aetolians and Dryopians and Lemnians. The Dorians have many famous cities, the Aetolians only Elis, the Dryopians Hermione and Asine near Laconian Cardamyle, the Lemnians all the Paroreatae. ,The Cynurians are aboriginal and seem to be the only Ionians, but they have been Dorianized by time and by Argive rule. They are the Orneatae and the perioikoi. All the remaining cities of these seven nations, except those I enumerated, stayed neutral. If I may speak freely, by staying neutral they medized. |
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4. Aristophanes, The Women Celebrating The Thesmophoria, 547 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309| 547. ἐγένετο, Μελανίππας ποιῶν Φαίδρας τε: Πηνελόπην δὲ | |
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| 5. Euripides, Iphigenia Among The Taurians, 131, 1462-1463 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275 |
6. Polybius, Histories, 2.39.5-2.39.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308| 2.39.5. οὐ μόνον δὲ κατὰ τούτους τοὺς καιροὺς ἀπεδέξαντο τὴν αἵρεσιν τῶν Ἀχαιῶν, ἀλλὰ καὶ μετά τινας χρόνους ὁλοσχερῶς ὥρμησαν ἐπὶ τὸ μιμηταὶ γενέσθαι τῆς πολιτείας αὐτῶν. 2.39.6. παρακαλέσαντες γὰρ σφᾶς καὶ συμφρονήσαντες Κροτωνιᾶται, Συβαρῖται, Καυλωνιᾶται, πρῶτον μὲν ἀπέδειξαν Διὸς Ὁμαρίου κοινὸν ἱερὸν καὶ τόπον, ἐν ᾧ τάς τε συνόδους καὶ τὰ διαβούλια συνετέλουν, δεύτερον τοὺς ἐθισμοὺς καὶ νόμους ἐκλαβόντες τοὺς τῶν Ἀχαιῶν ἐπεβάλοντο χρῆσθαι καὶ διοικεῖν κατὰ τούτους τὴν πολιτείαν. ὑπὸ δὲ τῆς Διονυσίου Συρακοσίου δυναστείας, | 2.39.5. And it was not only at this period that they showed their approval of Achaean political principles; but a short time afterwards, they resolved to model their own constitution exactly on that of the League. 2.39.6. The Crotonians, Sybarites and Caulonians, having called a conference and formed a league, first of all established a common temple and holy place of Zeus Amarius in which to hold their meetings and debates, and next, adopting the customs and laws of the Achaeans, decided to conduct their government according to them. |
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| 7. Hyginus, Fabulae (Genealogiae), 186 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309, 310 |
8. Diodorus Siculus, Historical Library, 4.67.2-4.67.7, 5.7.6, 19.53.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309 | 4.67.2. Before the period in which these things took place, Boeotus, the son of Arnê and Poseidon, came into the land which was then called Aeolis but is now called Thessaly, and gave to his followers the name of Boeotians. But concerning these inhabitants of Aeolis, we must revert to earlier times and give a detailed account of them. 4.67.3. In the times before that which we are discussing the rest of the sons of Aeolus, who was the son of Hellen, who was the son of Deucalion, settled in the regions we have mentioned, but Mimas remained behind and ruled as king of Aeolis. Hippotes, who was born of Mimas, begat Aeolus by Melanippê, and Arnê, who was the daughter of Aeolus, bore Boeotus by Poseidon. 4.67.4. But Aeolus, not believing that it was Poseidon who had lain with Arnê and holding her to blame for her downfall, handed her over to a stranger from Metapontium who happened to be sojourning there at the time, with orders to carry her off to Metapontium. And after the stranger had done as he was ordered, Arnê, while living in Metapontium, gave birth to Aeolus and Boeotus, whom the Metapontian, being childless, in obedience to a certain oracle adopted as his own sons. 4.67.5. When the boys had attained to manhood, a civil discord arose in Metapontium and they seized the kingship by violence. Later, however, a quarrel took place between Arnê and Autolytê, the wife of the Metapontian, and the young men took the side of their mother and slew Autolytê. But the Metapontian was indigt at this deed, and so they got boats ready and taking Arnê with them set out to sea accompanied by many friends. 4.67.6. Now Aeolus took possession of the islands in the Tyrrhenian Sea which are called after him "Aeolian" and founded a city to which he gave the name Lipara; but Boeotus sailed home to Aeolus, the father of Arnê, by whom he was adopted and in succession to him he took over the kingship of Aeolis; and the land he named Arnê after his mother, but the inhabitants Boeotians after himself. 4.67.7. And Itonus, the son of Boeotus, begat four sons, Hippalcimus, Electryon, Archilycus, and Alegenor. of these sons Hippalcimus begat Penelos, Electryon begat Leïtus, Alegenor begat Clonius, and Archilycus begat Prothoënor and Arcesilaüs, who were the leaders of all the Boeotians in the expedition against Troy. 5.7.6. And when Liparus had already come to old age, Aeolus, the son of Hippotes, came to Lipara with certain companions and married Cyanê, the daughter of Liparus; and after he had formed a government in which his followers and the natives shared equally he became king over the island. To Liparus, who had a longing for Italy, Aeolus gave his aid in securing for him the regions about Surrentum, where he became king and, after winning great esteem, ended his days; and after he had been accorded a magnificent funeral he received at the hands of the natives honours equal to those offered to the heroes. 19.53.6. Next, when Polydorus' own descendants were kings and the whole country had already received the name Boeotia from Boeotus, who was the son of Melanippê and Poseidon and had been ruler of the region, the Thebans for the third time suffered exile, for the Epigoni from Argos took the city by siege. |
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9. Pausanias, Description of Greece, 8.18.7-8.18.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275| 8.18.7. ὑπὲρ δὲ τὴν Νώνακριν ὄρη τε καλούμενα Ἀροάνια καὶ σπήλαιόν ἐστιν ἐν αὐτοῖς. ἐς τοῦτο ἀναφυγεῖν τὸ σπήλαιον τὰς θυγατέρας τὰς Προίτου μανείσας λέγουσιν, ἃς ὁ Μελάμπους θυσίαις τε ἀπορρήτοις καὶ καθαρμοῖς κατήγαγεν ἐς χωρίον καλούμενον Λουσούς. τοῦ μὲν δὴ ὄρους τῶν Ἀροανίων Φενεᾶται τὰ πολλὰ ἐνέμοντο· οἱ δὲ ἐν ὅροις ἤδη Κλειτορίων εἰσὶν οἱ Λουσοί. 8.18.8. πόλιν μὲν δή ποτε εἶναι λέγουσι τοὺς Λουσούς, καὶ Ἀγησίλας ἀνὴρ Λουσεὺς ἀνηγορεύθη κέλητι ἵππῳ νικῶν, ὅτε πρώτην ἐπὶ ταῖς δέκα ἐτίθεσαν πυθιάδα Ἀμφικτύονες· τὰ δὲ ἐφʼ ἡμῶν οὐδὲ ἐρείπια ἔτι λειπόμενα ἦν Λουσῶν. τὰς δʼ οὖν θυγατέρας τοῦ Προίτου κατήγαγεν ὁ Μελάμπους ἐς τοὺς Λουσοὺς καὶ ἠκέσατο τῆς μανίας ἐν Ἀρτέμιδος ἱερῷ· καὶ ἀπʼ ἐκείνου τὴν Ἄρτεμιν ταύτην Ἡμερασίαν καλοῦσιν οἱ Κλειτόριοι. | 8.18.7. Above Nonacris are the Aroanian Mountains, in which is a cave. To this cave, legend says, the daughters of Proetus fled when struck with madness; Melampus by secret sacrifices and purifications brought them down to a place called Lusi . Most of the Aroanian mountain belongs to Pheneus, but Lusi is on the borders of Cleitor. 8.18.8. They say that Lusi was once a city, and Agesilas was proclaimed as a man of Lusi when victor in the horse-race at the eleventh Pythian festival held by the Amphictyons; 546 B.C but when I was there not even ruins of Lusi remained. Well, the daughters of Proetus were brought down by Melampus to Lusi , and healed of their madness in a sanctuary of Artemis. Wherefore Or, “Since that time.” this Artemis is called Hemerasia (She who soothes) by the Cleitorians. |
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| 10. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309 |
| 11. Clement of Alexandria, Miscellanies, 1.24.164 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275 |
| 12. Diodore of Tarsus, Commentary On The Psalms, 3.233-3.236 (4th cent. CE - 4th cent. CE) Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275 |
| 13. Gregory of Nazianzus, In Theophania (Orat. 38), 37, 129 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275 |
| 15. Papyri, Res, 4 Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275 |
| 16. Tatian, Tatian, 52 Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309 |
| 17. Epigraphy, Lscgsupp., 495, 507 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309 |
| 18. Epigraphy, J.H. Oliver. Greek Constitutions of Early Roman Emperors From Inscriptions And Papyri. Philadelphia, 1989., 480-488 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308 |
| 19. Anon., Pesiqta De Rav Kahana, None Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 275 |
20. Strabo, Geography, 6.1.15 Tagged with subjects: •aeschylus, social and power relations Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 309 | 6.1.15. Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it. |
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