1. Homer, Iliad, 2.653-2.670, 5.311-5.430, 14.153-14.224, 14.255, 15.28, 19.117-19.119 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song •apollo, in myth •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98, 171, 173; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 34| 2.653. Τληπόλεμος δʼ Ἡρακλεΐδης ἠΰς τε μέγας τε 2.654. ἐκ Ῥόδου ἐννέα νῆας ἄγεν Ῥοδίων ἀγερώχων, 2.655. οἳ Ῥόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες 2.656. Λίνδον Ἰηλυσόν τε καὶ ἀργινόεντα Κάμειρον. 2.657. τῶν μὲν Τληπόλεμος δουρὶ κλυτὸς ἡγεμόνευεν, 2.658. ὃν τέκεν Ἀστυόχεια βίῃ Ἡρακληείῃ, 2.659. τὴν ἄγετʼ ἐξ Ἐφύρης ποταμοῦ ἄπο Σελλήεντος 2.660. πέρσας ἄστεα πολλὰ διοτρεφέων αἰζηῶν. 2.661. Τληπόλεμος δʼ ἐπεὶ οὖν τράφʼ ἐνὶ μεγάρῳ εὐπήκτῳ, 2.662. αὐτίκα πατρὸς ἑοῖο φίλον μήτρωα κατέκτα 2.663. ἤδη γηράσκοντα Λικύμνιον ὄζον Ἄρηος· 2.664. αἶψα δὲ νῆας ἔπηξε, πολὺν δʼ ὅ γε λαὸν ἀγείρας 2.665. βῆ φεύγων ἐπὶ πόντον· ἀπείλησαν γάρ οἱ ἄλλοι 2.666. υἱέες υἱωνοί τε βίης Ἡρακληείης. 2.667. αὐτὰρ ὅ γʼ ἐς Ῥόδον ἷξεν ἀλώμενος ἄλγεα πάσχων· 2.668. τριχθὰ δὲ ᾤκηθεν καταφυλαδόν, ἠδὲ φίληθεν 2.669. ἐκ Διός, ὅς τε θεοῖσι καὶ ἀνθρώποισιν ἀνάσσει, 2.670. καί σφιν θεσπέσιον πλοῦτον κατέχευε Κρονίων. 5.311. καί νύ κεν ἔνθʼ ἀπόλοιτο ἄναξ ἀνδρῶν Αἰνείας, 5.312. εἰ μὴ ἄρʼ ὀξὺ νόησε Διὸς θυγάτηρ Ἀφροδίτη 5.313. μήτηρ, ἥ μιν ὑπʼ Ἀγχίσῃ τέκε βουκολέοντι· 5.314. ἀμφὶ δʼ ἑὸν φίλον υἱὸν ἐχεύατο πήχεε λευκώ, 5.315. πρόσθε δέ οἱ πέπλοιο φαεινοῦ πτύγμα κάλυψεν 5.316. ἕρκος ἔμεν βελέων, μή τις Δαναῶν ταχυπώλων 5.317. χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο. 5.318. ἣ μὲν ἑὸν φίλον υἱὸν ὑπεξέφερεν πολέμοιο· 5.319. οὐδʼ υἱὸς Καπανῆος ἐλήθετο συνθεσιάων 5.320. τάων ἃς ἐπέτελλε βοὴν ἀγαθὸς Διομήδης, 5.321. ἀλλʼ ὅ γε τοὺς μὲν ἑοὺς ἠρύκακε μώνυχας ἵππους 5.322. νόσφιν ἀπὸ φλοίσβου ἐξ ἄντυγος ἡνία τείνας, 5.323. Αἰνείαο δʼ ἐπαΐξας καλλίτριχας ἵππους 5.324. ἐξέλασε Τρώων μετʼ ἐϋκνήμιδας Ἀχαιούς. 5.325. δῶκε δὲ Δηϊπύλῳ ἑτάρῳ φίλῳ, ὃν περὶ πάσης 5.326. τῖεν ὁμηλικίης ὅτι οἱ φρεσὶν ἄρτια ᾔδη, 5.327. νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν· αὐτὰρ ὅ γʼ ἥρως 5.328. ὧν ἵππων ἐπιβὰς ἔλαβʼ ἡνία σιγαλόεντα, 5.329. αἶψα δὲ Τυδεΐδην μέθεπε κρατερώνυχας ἵππους 5.330. ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331. γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332. τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333. οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334. ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335. ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336. ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337. ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338. ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339. πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340. ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν· 5.341. οὐ γὰρ σῖτον ἔδουσʼ, οὐ πίνουσʼ αἴθοπα οἶνον, 5.342. τοὔνεκʼ ἀναίμονές εἰσι καὶ ἀθάνατοι καλέονται. 5.343. ἣ δὲ μέγα ἰάχουσα ἀπὸ ἕο κάββαλεν υἱόν· 5.344. καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων 5.345. κυανέῃ νεφέλῃ, μή τις Δαναῶν ταχυπώλων 5.346. χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο· 5.347. τῇ δʼ ἐπὶ μακρὸν ἄϋσε βοὴν ἀγαθὸς Διομήδης· 5.348. εἶκε Διὸς θύγατερ πολέμου καὶ δηϊοτῆτος· 5.349. ἦ οὐχ ἅλις ὅττι γυναῖκας ἀνάλκιδας ἠπεροπεύεις; 5.350. εἰ δὲ σύ γʼ ἐς πόλεμον πωλήσεαι, ἦ τέ σʼ ὀΐω 5.351. ῥιγήσειν πόλεμόν γε καὶ εἴ χʼ ἑτέρωθι πύθηαι. 5.352. ὣς ἔφαθʼ, ἣ δʼ ἀλύουσʼ ἀπεβήσετο, τείρετο δʼ αἰνῶς· 5.353. τὴν μὲν ἄρʼ Ἶρις ἑλοῦσα ποδήνεμος ἔξαγʼ ὁμίλου 5.354. ἀχθομένην ὀδύνῃσι, μελαίνετο δὲ χρόα καλόν. 5.355. εὗρεν ἔπειτα μάχης ἐπʼ ἀριστερὰ θοῦρον Ἄρηα 5.356. ἥμενον· ἠέρι δʼ ἔγχος ἐκέκλιτο καὶ ταχέʼ ἵππω· 5.357. ἣ δὲ γνὺξ ἐριποῦσα κασιγνήτοιο φίλοιο 5.358. πολλὰ λισσομένη χρυσάμπυκας ᾔτεεν ἵππους· 5.359. φίλε κασίγνητε κόμισαί τέ με δός τέ μοι ἵππους, 5.360. ὄφρʼ ἐς Ὄλυμπον ἵκωμαι ἵνʼ ἀθανάτων ἕδος ἐστί. 5.361. λίην ἄχθομαι ἕλκος ὅ με βροτὸς οὔτασεν ἀνὴρ 5.362. Τυδεΐδης, ὃς νῦν γε καὶ ἂν Διὶ πατρὶ μάχοιτο. 5.363. ὣς φάτο, τῇ δʼ ἄρʼ Ἄρης δῶκε χρυσάμπυκας ἵππους· 5.364. ἣ δʼ ἐς δίφρον ἔβαινεν ἀκηχεμένη φίλον ἦτορ, 5.365. πὰρ δέ οἱ Ἶρις ἔβαινε καὶ ἡνία λάζετο χερσί, 5.366. μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 5.367. αἶψα δʼ ἔπειθʼ ἵκοντο θεῶν ἕδος αἰπὺν Ὄλυμπον· 5.368. ἔνθʼ ἵππους ἔστησε ποδήνεμος ὠκέα Ἶρις 5.369. λύσασʼ ἐξ ὀχέων, παρὰ δʼ ἀμβρόσιον βάλεν εἶδαρ· 5.370. ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη 5.371. μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν, 5.372. χειρί τέ μιν κατέρεξεν ἔπος τʼ ἔφατʼ ἐκ τʼ ὀνόμαζε· 5.373. τίς νύ σε τοιάδʼ ἔρεξε φίλον τέκος Οὐρανιώνων 5.374. μαψιδίως, ὡς εἴ τι κακὸν ῥέζουσαν ἐνωπῇ; 5.375. τὴν δʼ ἠμείβετʼ ἔπειτα φιλομμειδὴς Ἀφροδίτη· 5.376. οὖτά με Τυδέος υἱὸς ὑπέρθυμος Διομήδης, 5.377. οὕνεκʼ ἐγὼ φίλον υἱὸν ὑπεξέφερον πολέμοιο 5.378. Αἰνείαν, ὃς ἐμοὶ πάντων πολὺ φίλτατός ἐστιν. 5.379. οὐ γὰρ ἔτι Τρώων καὶ Ἀχαιῶν φύλοπις αἰνή, 5.380. ἀλλʼ ἤδη Δαναοί γε καὶ ἀθανάτοισι μάχονται. 5.381. τὴν δʼ ἠμείβετʼ ἔπειτα Διώνη, δῖα θεάων· 5.382. τέτλαθι τέκνον ἐμόν, καὶ ἀνάσχεο κηδομένη περ· 5.383. πολλοὶ γὰρ δὴ τλῆμεν Ὀλύμπια δώματʼ ἔχοντες 5.384. ἐξ ἀνδρῶν χαλέπʼ ἄλγεʼ ἐπʼ ἀλλήλοισι τιθέντες. 5.385. τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386. παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387. χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388. καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389. εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390. Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391. ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα. 5.392. τλῆ δʼ Ἥρη, ὅτε μιν κρατερὸς πάϊς Ἀμφιτρύωνος 5.393. δεξιτερὸν κατὰ μαζὸν ὀϊστῷ τριγλώχινι 5.394. βεβλήκει· τότε καί μιν ἀνήκεστον λάβεν ἄλγος. 5.395. τλῆ δʼ Ἀΐδης ἐν τοῖσι πελώριος ὠκὺν ὀϊστόν, 5.396. εὖτέ μιν ωὐτὸς ἀνὴρ υἱὸς Διὸς αἰγιόχοιο 5.397. ἐν Πύλῳ ἐν νεκύεσσι βαλὼν ὀδύνῃσιν ἔδωκεν· 5.398. αὐτὰρ ὃ βῆ πρὸς δῶμα Διὸς καὶ μακρὸν Ὄλυμπον 5.399. κῆρ ἀχέων ὀδύνῃσι πεπαρμένος· αὐτὰρ ὀϊστὸς 5.400. ὤμῳ ἔνι στιβαρῷ ἠλήλατο, κῆδε δὲ θυμόν. 5.401. τῷ δʼ ἐπὶ Παιήων ὀδυνήφατα φάρμακα πάσσων 5.402. ἠκέσατʼ· οὐ μὲν γάρ τι καταθνητός γε τέτυκτο. 5.403. σχέτλιος ὀβριμοεργὸς ὃς οὐκ ὄθετʼ αἴσυλα ῥέζων, 5.404. ὃς τόξοισιν ἔκηδε θεοὺς οἳ Ὄλυμπον ἔχουσι. 5.405. σοὶ δʼ ἐπὶ τοῦτον ἀνῆκε θεὰ γλαυκῶπις Ἀθήνη· 5.406. νήπιος, οὐδὲ τὸ οἶδε κατὰ φρένα Τυδέος υἱὸς 5.407. ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, 5.408. οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν 5.409. ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος. 5.410. τὼ νῦν Τυδεΐδης, εἰ καὶ μάλα καρτερός ἐστι, 5.411. φραζέσθω μή τίς οἱ ἀμείνων σεῖο μάχηται, 5.412. μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη 5.413. ἐξ ὕπνου γοόωσα φίλους οἰκῆας ἐγείρῃ 5.414. κουρίδιον ποθέουσα πόσιν τὸν ἄριστον Ἀχαιῶν 5.415. ἰφθίμη ἄλοχος Διομήδεος ἱπποδάμοιο. 5.416. ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· 5.417. ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. 5.418. αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη 5.419. κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. 5.420. τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· 5.421. Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; 5.422. ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα 5.423. Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, 5.424. τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων 5.425. πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. 5.426. ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, 5.427. καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· 5.428. οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429. ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.430. ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει. 14.153. Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι 14.154. στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω 14.155. τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν 14.156. αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· 14.157. Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158. ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. 14.159. μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη 14.160. ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· 14.161. ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162. ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163. εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164. ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165. χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166. βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167. Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168. κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169. ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170. ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171. λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172. ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173. τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174. ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175. τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176. πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177. καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178. ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179. ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180. χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181. ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182. ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183. τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184. κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185. καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186. ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187. αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188. βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189. τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190. ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191. ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192. οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193. τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194. Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195. αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196. εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197. τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198. δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199. δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200. εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201. Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202. οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203. δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204. γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205. τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206. ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207. εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208. εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209. εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210. αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211. τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212. οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213. Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214. ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215. ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216. ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217. πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218. τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219. τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220. ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221. ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222. ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223. μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224. ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.255. καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας 15.28. καί μιν ἔπειτα Κόων δʼ εὖ ναιομένην ἀπένεικας. 19.117. ἣ δʼ ἐκύει φίλον υἱόν, ὃ δʼ ἕβδομος ἑστήκει μείς· 19.118. ἐκ δʼ ἄγαγε πρὸ φόως δὲ καὶ ἠλιτόμηνον ἐόντα, 19.119. Ἀλκμήνης δʼ ἀπέπαυσε τόκον, σχέθε δʼ Εἰλειθυίας. | 2.653. of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. 2.654. of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, 2.655. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.656. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.657. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.658. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.659. that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.660. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, 2.661. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, 2.662. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, 2.663. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, 2.664. when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, 2.665. went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.666. went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.667. went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.668. went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.669. went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.670. and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 5.311. upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.312. upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.313. upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.314. upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.315. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.316. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.317. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.318. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.319. and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. She then was bearing her dear son forth from out the battle; but the son of Capaneus forgat not 5.320. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.321. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.322. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.323. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.324. the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.325. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. 5.326. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. 5.327. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. 5.328. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. 5.329. and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. 5.330. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.331. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.332. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.333. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.334. He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.336. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.337. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.338. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.339. then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.341. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.342. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.343. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.344. the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.345. and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.346. and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.347. and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.348. and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.349. and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.350. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.351. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.352. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.353. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354. But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.355. Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, 5.356. Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, 5.357. Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, 5.358. Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, 5.359. Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, 5.360. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.361. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.362. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.363. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. 5.364. that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. So spake she, and Ares gave her his horses with frontlets of gold; and she mounted upon the car, her heart distraught, 5.365. and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.366. and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.367. and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.368. and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.369. and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.370. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.371. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.372. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.373. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.374. but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.375. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.376. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.377. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.378. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.379. To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; 5.380. nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.381. nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.382. nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.383. nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.384. nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.385. So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.386. So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.387. So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.388. So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.389. So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390. brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.391. brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.392. brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.393. brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.394. brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.395. And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.396. And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.397. And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.398. And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.399. And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.400. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.401. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.402. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.403. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.404. for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.405. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.406. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.407. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.408. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.409. And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. 5.410. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, 5.411. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, 5.412. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, 5.413. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, 5.414. Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, 5.415. /the stately wife of horse-taming Diomedes. 5.416. /the stately wife of horse-taming Diomedes. 5.417. /the stately wife of horse-taming Diomedes. 5.418. /the stately wife of horse-taming Diomedes. 5.419. the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420. And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.421. And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.422. And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.423. And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.424. And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.425. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.426. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.427. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.428. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.429. he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430. and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager 14.153. even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. 14.154. even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him 14.155. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, 14.156. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, 14.157. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, 14.158. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, 14.159. as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, 14.160. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.161. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.162. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.163. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.164. how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.166. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.167. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.168. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.169. upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.171. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.172. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.173. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.174. With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.176. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.177. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.178. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.179. Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.181. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.182. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.183. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.184. and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.186. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.187. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.188. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.189. veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.191. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.192. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.193. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194. Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.196. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.197. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.198. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.199. peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.201. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.202. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.203. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204. For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.205. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, 14.206. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, 14.207. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, 14.208. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, 14.209. Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, 14.210. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.211. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.212. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.213. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.214. ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.216. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.217. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.218. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.219. curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.220. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.221. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.222. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.223. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.224. curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 15.28. eased of its ceaseless pain for godlike Heracles, whom thou when thou hadst leagued thee with the North Wind and suborned his blasts, didst send over the unresting sea, by thine evil devising, and thereafter didst bear him away unto well-peopled Cos. Him did I save from thence, and brought again 19.117. and swiftly came to Achaean Argos, where she knew was the stately wife of Sthenelus, son of Perseus, that bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months, but stayed Alcmene's bearing, and held back the Eileithyiae. 19.118. and swiftly came to Achaean Argos, where she knew was the stately wife of Sthenelus, son of Perseus, that bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months, but stayed Alcmene's bearing, and held back the Eileithyiae. 19.119. and swiftly came to Achaean Argos, where she knew was the stately wife of Sthenelus, son of Perseus, that bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months, but stayed Alcmene's bearing, and held back the Eileithyiae. |
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2. Hesiod, Theogony, 202-212, 409, 901-929, 292 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 173| 292. Τίρυνθʼ εἰς ἱερὴν διαβὰς πόρον Ὠκεανοῖο | 292. In splendid specialties. And Thaumas wed |
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3. Hesiod, Shield, 82 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 171| 82. κτείνας Ἠλεκτρύωνα βοῶν ἕνεκʼ εὐρυμετώπων· | |
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| 4. Homeric Hymns, To Apollo And The Muses, 16-17, 179, 18, 180-183, 35, 393, 27 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 190 |
5. Homer, Odyssey, 1.50, 7.78-7.81, 11.568-11.571, 15.225, 19.178-19.179 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •apollo, in myth •mythical geography of in aegean, replaced by web of apollo delios •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92, 172; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193, 292| 1.50. νήσῳ ἐν ἀμφιρύτῃ, ὅθι τʼ ὀμφαλός ἐστι θαλάσσης. 7.78. ὣς ἄρα φωνήσασʼ ἀπέβη γλαυκῶπις Ἀθήνη 7.79. πόντον ἐπʼ ἀτρύγετον, λίπε δὲ Σχερίην ἐρατεινήν, 7.80. ἵκετο δʼ ἐς Μαραθῶνα καὶ εὐρυάγυιαν Ἀθήνην, 7.81. δῦνε δʼ Ἐρεχθῆος πυκινὸν δόμον. αὐτὰρ Ὀδυσσεὺς 11.568. ἔνθʼ ἦ τοι Μίνωα ἴδον, Διὸς ἀγλαὸν υἱόν, 11.569. χρύσεον σκῆπτρον ἔχοντα, θεμιστεύοντα νέκυσσιν, 11.570. ἥμενον, οἱ δέ μιν ἀμφὶ δίκας εἴροντο ἄνακτα, 11.571. ἥμενοι ἑσταότες τε κατʼ εὐρυπυλὲς Ἄϊδος δῶ. 15.225. μάντις· ἀτὰρ γενεήν γε Μελάμποδος ἔκγονος ἦεν, 19.178. τῇσι δʼ ἐνὶ Κνωσός, μεγάλη πόλις, ἔνθα τε Μίνως 19.179. ἐννέωρος βασίλευε Διὸς μεγάλου ὀαριστής, | 1.50. on a sea-girt island, where the sea's navel is. The island is forested, and on it a goddess makes her home, the daughter of malign Atlas, he who knows the depths of every sea and by himself holds the tall pillars that hold apart heaven and earth. 7.80. reached Marathon and broad-streeted Athens, and entered the strongly-built house of Erechtheus. But Odysseuswent toward the splendid house of Alcinous. His heart pondered much as he stood there before reaching the bronze threshold, for there was a radiance, as of the sun or moon, 11.570. to the dead, who sought judgments from the lord, as they sat and stood about him throughout the wide-gated house of Hades. “After him I looked at monstrous Orionherding wild beasts together through the asphodel meadow, ones he'd killed himself in the lonely mountains, 15.225. He was a seer, but sprung from the line of Melampus, who once upon a time had lived in Pylos, mother of sheep, a wealthy one who lived in a great preeminent house in Pylos. Eventually he went to a kingdom of other men, fleeing his fatherland and great-hearted Neleus, most illustrious of living men, |
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6. Homeric Hymns, To Aphrodite, 33-37, 39-52, 38 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 34 | 38. Is mightiest of all. Easily she |
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| 7. Acusilaus, Fragments, 28, 24 (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 170, 179 |
8. Aeschylus, Persians, 50 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 190| 50. ζυγὸν ἀμφιβαλεῖν δούλιον Ἑλλάδι, | 50. Grasp with unwearied vigour; the light lance The Mysians shake. A mingled multitude Swept from her wide dominions skill'd to draw The unerring bow, in ships Euphrates sends From golden Babylon. With falchions arm'd From all the extent of Asia move the hosts Obedient to their monarch's stern command. Thus march'd the flower of Persia, whose loved youth |
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| 9. Pindar, Paeanes, 18.1-18.4, 18.7-18.8, 21.1, 21.3-21.4, 21.11-21.12, 21.15-21.17 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 131, 162, 170, 171, 172, 173, 174 |
| 10. Bacchylides, Fragmenta Ex Operibus Incertis, 17.43, 17.93, 17.121-17.132 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92, 169 |
11. Pindar, Pythian Odes, 1.39, 4.66, 4.74, 10.8, 11.15-11.37 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo, in myth •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 130, 178; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 191, 193 | 11.25. and led astray by their nightly sleeping together? This is the most hateful error for young brides, and is impossible to conceal because other people will talk. Citizens are apt to speak evil, for prosperity brings with it envy as great as itself. [30] But the man who breathes close to the ground roars unseen. He himself died, the heroic son of Atreus, when at last he returned to famous Amyclae, and he caused the destruction of the prophetic girl, when he had robbed of their opulent treasures the houses of the Trojans, set on fire for Helen's sake. And his young son went to the friend of the family, the old man [35] Strophius, who dwelled at the foot of Parnassus. But at last, with the help of Ares, he killed his mother and laid Aegisthus low in blood. My friends, I was whirled off the track at a shifting fork in the road, although I had been traveling on a straight path before. Or did some wind throw me off course, like a skiff on the sea? Muse, it is your task, if you undertook to lend your voice for silver, to let it flit now this way, now that: now to the father, who was a Pythian victor, now to his son Thrasydaeus. [45] Their joyfulness and renown shine brightly. With their chariots they were victorious long ago; they captured the swift radiance of the famous games at Olympia with their horses. And at Pytho, when they entered the naked footrace, they put to shame |
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| 12. Bacchylides, Paeanes, 4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network •apollo pythaieus, at asine, myth-ritual nexus of Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154 |
13. Pindar, Olympian Odes, 1.24-1.38, 7.20-7.31, 7.81-7.87, 9.9, 10.65-10.66 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 130, 151, 171; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 1.25. with whom the mighty holder of the earth Poseidon fell in love, when Clotho took him out of the pure cauldron, furnished with a gleaming ivory shoulder. Yes, there are many marvels, and yet I suppose the speech of mortals beyond the true account can be deceptive, stories adorned with embroidered lies; [30] and Grace, who fashions all gentle things for men, confers esteem and often contrives to make believable the unbelievable. But the days to come are the wisest witnesses. [35] It is seemly for a man to speak well of the gods; for the blame is less that way. Son of Tantalus, I will speak of you, contrary to earlier stories. When your father invited the gods to a very well-ordered banquet at his own dear Sipylus, in return for the meals he had enjoyed, then it was that the god of the splendid trident seized you, his mind overcome with desire, and carried you away on his team of golden horses to the highest home of widely-honored Zeus, to which at a later time Ganymede came also, [45] to perform the same service for Zeus. But when you disappeared, and people did not bring you back to your mother, for all their searching, right away some envious neighbor whispered that they cut you limb from limb with a knife into the water's rolling boil over the fire, |
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| 14. Pindar, Dithyrambi (Poxy. 1604.), 3 fr. 70c, 1 fr. 70a, 4 fr. 70d (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
15. Pindar, Nemean Odes, 1.38-1.42, 4.26, 6.39-6.40, 10.1-10.20, 10.39-10.42, 10.49-10.50, 11.19, 11.34-11.35 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98, 130, 172, 176, 178 | 10.1. Nemean 10: For Theaeus of Argos Wrestling ?444 B.C. Graces, sing of the city of Danaus and his fifty daughters on their splendid thrones, Hera's Argos, a home suitable for a god; it blazes with countless excellences because of its bold deeds. Long indeed is the story of Perseus and the Gorgon Medusa, [5] and many are the cities founded in Egypt by the devising of Epaphus. Nor did Hypermnestra go astray, when she restrained in its scabbard her sword, which was alone in its verdict. And once the golden-haired, gray-eyed goddess made Diomedes an immortal god; and the earth in Thebes, thunder-struck by the bolts of Zeus, swallowed up the prophetic son of Oicles, Amphiaraus, the storm-cloud of war. [10] And Argos has long been the best city for women with beautiful hair; Zeus made this saying clear by visiting Alcmena and Danae, and he united the fruit of intelligence with straightforward justice in the father of Adrastus and in Lynceus. And Zeus nourished the spear of Amphitryon, who attained the height of prosperity and entered into kinship with that god, when, clad in bronze armor, [15] he slew the Teleboae. Taking on the appearance of Amphitryon, the king of the immortals entered the hall of that hero, bearing the fearless seed of Heracles; whose bride Hebe, the most beautiful of the goddesses, walks forever in Olympus beside her mother Hera, goddess of marriage. My mouth is too small to tell the whole story of all the noble things in which the precinct of Argos has a share. And there is also the satiety of men, which is grievous to encounter. But nevertheless, awaken the well-strung lyre, and take thought of wrestling; the contest for the bronze shield calls the people to the sacrifice of oxen in honor of Hera and to the trial of contests. There the son of Ulias, Theaeus, was victorious twice, and gained forgetfulness of toils that were bravely borne. 10.50. and his brother Polydeuces came to Pamphaes to receive a hospitable welcome, it is no wonder that it is innate in their race to be good athletes; since the Dioscuri, guardians of spacious Sparta, along with Hermes and Heracles, administer the flourishing institution of the games, and they care very much for just men. Indeed, the race of the gods is trustworthy. [55] Changing places in alternation, the Dioscuri spend one day beside their dear father Zeus, and the other beneath the depths of the earth in the hollows of Therapne, each fulfilling an equal destiny, since Polydeuces preferred this life to being wholly a god and living in heaven, when Castor was killed in battle. For Idas, angered for some reason about his cattle, stabbed him with the point of his bronze spear. Looking out from Taygetus, Lynceus saw them seated in the hollow of an oak; for that man had the sharpest eye of all who live on earth. He and Idas at once reached the spot with swift feet, and quickly contrived a mighty deed; [65] and these sons of Aphareus themselves suffered terribly by the devising of Zeus. For right away Polydeuces the son of Leda came in pursuit. They were stationed opposite, near the tomb of their father; from there they seized the grave-column, monument to Hades, a polished stone, and hurled it at the chest of Polydeuces. But they did not crush him, or drive him back; rushing forward with his swift javelin, [70] he drove its bronze point into the ribs of Lynceus, and Zeus hurled against Idas a fiery smoking thunderbolt. They burned together, deserted. Strife with those who are stronger is a harsh companion for men. Swiftly Polydeuces the son of Tyndareus went back to his mighty brother, and found him not yet dead, but shuddering with gasps of breath. |
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16. Aeschylus, Eumenides, 166 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193| 166. πάρεστι γᾶς ὀμφαλὸν προσδρακεῖν αἱμάτων | |
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| 17. Pindar, Isthmian Odes, 1.56-1.59, 4.8, 6.31-6.32, 8.64-8.65 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98, 130 |
| 18. Pindar, Fragments, 140a (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 97 |
19. Xenophanes, Fragments, b7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71 | b7. And now I will turn to another tale and point the way. . . . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! don't beat it! For it is the soul of a friend that I recognised when I heard its voice."" |
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20. Aristophanes, Knights, 1187, 1186 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 190| 1186. ἐπισκοπεῖ γὰρ περιφανῶς τὸ ναυτικόν. | |
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21. Sophocles, Electra, 674 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 176 | 674. Oh, miserable me! My ruin comes today! Clytaemnestra |
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22. Sophocles, Women of Trachis, 1152, 1151 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 173 | 1151. I cannot. Your mother is not here. It happens that she keeps her home at Tiryns by the sea. Some of your children she has taken to raise with her there, and others, you will find, are dwelling in Thebes. |
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23. Euripides, Orestes, 331 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193| 331. ἵνα μεσόμφαλοι λέγονται μυχοί. | 331. at his sanctuary, where the hollows are called the navel of the earth. Choru |
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| 24. Theopompus of Chios, Fragments, f75 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
25. Thucydides, The History of The Peloponnesian War, 1.13.6, 1.27, 1.105, 1.126.1, 2.15.4, 3.104.1-3.104.3, 5.11.1, 5.40-5.41, 5.53-5.54, 5.54.2, 5.57, 5.75.2, 5.82, 5.83.3, 8.3.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, in myth •apollo pythaieus, at asine, in traditional maritime myth-ritual network •apollo pythios (delphi), reconfiguration of myths and rituals in song •apollo pythaieus, at asine, myth-ritual nexus of Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 144, 145, 146, 147, 148, 149, 152, 154, 173, 179, 180; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 209, 211, 212, 213, 275, 291| 1.13.6. καὶ Ἴωσιν ὕστερον πολὺ γίγνεται ναυτικὸν ἐπὶ Κύρου Περσῶν πρώτου βασιλεύοντος καὶ Καμβύσου τοῦ υἱέος αὐτοῦ, τῆς τε καθ’ ἑαυτοὺς θαλάσσης Κύρῳ πολεμοῦντες ἐκράτησάν τινα χρόνον. καὶ Πολυκράτης Σάμου τυραννῶν ἐπὶ Καμβύσου ναυτικῷ ἰσχύων ἄλλας τε τῶν νήσων ὑπηκόους ἐποιήσατο καὶ Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ. Φωκαῆς τε Μασσαλίαν οἰκίζοντες Καρχηδονίους ἐνίκων ναυμαχοῦντες: 1.126.1. ἐν τούτῳ δὲ ἐπρεσβεύοντο τῷ χρόνῳ πρὸς τοὺς Ἀθηναίους ἐγκλήματα ποιούμενοι, ὅπως σφίσιν ὅτι μεγίστη πρόφασις εἴη τοῦ πολεμεῖν, ἢν μή τι ἐσακούωσιν. 2.15.4. τεκμήριον δέ: τὰ γὰρ ἱερὰ ἐν αὐτῇ τῇ ἀκροπόλει † καὶ ἄλλων θεῶν ἐστὶ καὶ τὰ ἔξω πρὸς τοῦτο τὸ μέρος τῆς πόλεως μᾶλλον ἵδρυται, τό τε τοῦ Διὸς τοῦ Ὀλυμπίου καὶ τὸ Πύθιον καὶ τὸ τῆς Γῆς καὶ τὸ <τοῦ> ἐν Λίμναις Διονύσου, ᾧ τὰ ἀρχαιότερα Διονύσια [τῇ δωδεκάτῃ] ποιεῖται ἐν μηνὶ Ἀνθεστηριῶνι, ὥσπερ καὶ οἱ ἀπ’ Ἀθηναίων Ἴωνες ἔτι καὶ νῦν νομίζουσιν. ἵδρυται δὲ καὶ ἄλλα ἱερὰ ταύτῃ ἀρχαῖα. 3.104.1. τοῦ δ’ αὐτοῦ χειμῶνος καὶ Δῆλον ἐκάθηραν Ἀθηναῖοι κατὰ χρησμὸν δή τινα. ἐκάθηρε μὲν γὰρ καὶ Πεισίστρατος ὁ τύραννος πρότερον αὐτήν, οὐχ ἅπασαν, ἀλλ’ ὅσον ἀπὸ τοῦ ἱεροῦ ἐφεωρᾶτο τῆς νήσου: τότε δὲ πᾶσα ἐκαθάρθη τοιῷδε τρόπῳ. 3.104.2. θῆκαι ὅσαι ἦσαν τῶν τεθνεώτων ἐν Δήλῳ, πάσας ἀνεῖλον, καὶ τὸ λοιπὸν προεῖπον μήτε ἐναποθνῄσκειν ἐν τῇ νήσῳ μήτε ἐντίκτειν, ἀλλ’ ἐς τὴν Ῥήνειαν διακομίζεσθαι. ἀπέχει δὲ ἡ Ῥήνεια τῆς Δήλου οὕτως ὀλίγον ὥστε Πολυκράτης ὁ Σαμίων τύραννος ἰσχύσας τινὰ χρόνον ναυτικῷ καὶ τῶν τε ἄλλων νήσων ἄρξας καὶ τὴν Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ ἁλύσει δήσας πρὸς τὴν Δῆλον. καὶ τὴν πεντετηρίδα τότε πρῶτον μετὰ τὴν κάθαρσιν ἐποίησαν οἱ Ἀθηναῖοι τὰ Δήλια. 3.104.3. ἦν δέ ποτε καὶ τὸ πάλαι μεγάλη ξύνοδος ἐς τὴν Δῆλον τῶν Ἰώνων τε καὶ περικτιόνων νησιωτῶν: ξύν τε γὰρ γυναιξὶ καὶ παισὶν ἐθεώρουν, ὥσπερ νῦν ἐς τὰ Ἐφέσια Ἴωνες, καὶ ἀγὼν ἐποιεῖτο αὐτόθι καὶ γυμνικὸς καὶ μουσικός, χορούς τε ἀνῆγον αἱ πόλεις. 5.11.1. μετὰ δὲ ταῦτα τὸν Βρασίδαν οἱ ξύμμαχοι πάντες ξὺν ὅπλοις ἐπισπόμενοι δημοσίᾳ ἔθαψαν ἐν τῇ πόλει πρὸ τῆς νῦν ἀγορᾶς οὔσης: καὶ τὸ λοιπὸν οἱ Ἀμφιπολῖται, περιείρξαντες αὐτοῦ τὸ μνημεῖον, ὡς ἥρωί τε ἐντέμνουσι καὶ τιμὰς δεδώκασιν ἀγῶνας καὶ ἐτησίους θυσίας, καὶ τὴν ἀποικίαν ὡς οἰκιστῇ προσέθεσαν, καταβαλόντες τὰ Ἁγνώνεια οἰκοδομήματα καὶ ἀφανίσαντες εἴ τι μνημόσυνόν που ἔμελλεν αὐτοῦ τῆς οἰκίσεως περιέσεσθαι, νομίσαντες τὸν μὲν Βρασίδαν σωτῆρά τε σφῶν γεγενῆσθαι καὶ ἐν τῷ παρόντι ἅμα τὴν τῶν Λακεδαιμονίων ξυμμαχίαν φόβῳ τῶν Ἀθηναίων θεραπεύοντες, τὸν δὲ Ἅγνωνα κατὰ τὸ πολέμιον τῶν Ἀθηναίων οὐκ ἂν ὁμοίως σφίσι ξυμφόρως οὐδ’ ἂν ἡδέως τὰς τιμὰς ἔχειν. 5.54.2. ὡς δ’ αὐτοῖς τὰ διαβατήρια θυομένοις οὐ προυχώρει, αὐτοί τε ἀπῆλθον ἐπ’ οἴκου καὶ τοῖς ξυμμάχοις περιήγγειλαν μετὰ τὸν μέλλοντα ʽΚαρνεῖος δ’ ἦν μήν, ἱερομηνία Δωριεῦσἰ παρασκευάζεσθαι ὡς στρατευσομένους. 5.75.2. καὶ τοὺς ἀπὸ Κορίνθου καὶ ἔξω Ἰσθμοῦ ξυμμάχους ἀπέστρεψαν πέμψαντες οἱ Λακεδαιμόνιοι, καὶ αὐτοὶ ἀναχωρήσαντες καὶ τοὺς ξυμμάχους ἀφέντες ʽΚάρνεια γὰρ αὐτοῖς ἐτύγχανον ὄντἀ τὴν ἑορτὴν ἦγον. | 1.13.6. Subsequently the Ionians attained to great naval strength in the reign of Cyrus, the first king of the Persians, and of his son Cambyses, and while they were at war with the former commanded for a while the Ionian sea. Polycrates also, the tyrant of Samos, had a powerful navy in the reign of Cambyses with which he reduced many of the islands, and among them Rhenea, which he consecrated to the Delian Apollo. About this time also the Phocaeans, while they were founding Marseilles, defeated the Carthaginians in a sea-fight. 1.105. Meanwhile the Athenians, making a descent from their fleet upon Haliae, were engaged by a force of Corinthians and Epidaurians; and the Corinthians were victorious. Afterwards the Athenians engaged the Peloponnesian fleet off Cecryphaleia; and the Athenians were victorious. 2 Subsequently war broke out between Aegina and Athens, and there was a great battle at sea off Aegina between the Athenians and Aeginetans, each being aided by their allies; in which victory remained with the Athenians, who took seventy of the enemy's ships, and landed in the country and commenced a siege under the command of Leocrates, son of Stroebus. 3 Upon this the Peloponnesians, desirous of aiding the Aeginetans, threw into Aegina a force of three hundred heavy infantry, who had before been serving with the Corinthians and Epidaurians. Meanwhile the Corinthians and their allies occupied the heights of Geraneia, and marched down into the Megarid, in the belief that with a large force absent in Aegina and Egypt, Athens would be unable to help the Megarians without raising the siege of Aegina. 4 But the Athenians, instead of moving the army of Aegina, raised a force of the old and young men that had been left in the city, and marched into the Megarid under the command of Myronides. 5 After a drawn battle with the Corinthians, the rival hosts parted, each with the impression that they had gained the victory. 6 The Athenians, however, if anything, had rather the advantage, and on the departure of the Corinthians set up a trophy. Urged by the taunts of the elders in their city, the Corinthians made their preparations, and about twelve days afterwards came and set up their trophy as victors. Sallying out from Megara, the Athenians cut off the party that was employed in erecting the trophy, and engaged and defeated the rest. 1.105. , Meanwhile the Athenians, making a descent from their fleet upon Haliae, were engaged by a force of Corinthians and Epidaurians; and the Corinthians were victorious. Afterwards the Athenians engaged the Peloponnesian fleet off Cecruphalia; and the Athenians were victorious. ,Subsequently war broke out between Aegina and Athens, and there was a great battle at sea off Aegina between the Athenians and Aeginetans, each being aided by their allies; in which victory remained with the Athenians, who took seventy of the enemy's ships, and landed in the country and commenced a siege under the command of Leocrates, son of Stroebus. ,Upon this the Peloponnesians, desirous of aiding the Aeginetans, threw into Aegina a force of three hundred heavy infantry, who had before been serving with the Corinthians and Epidaurians. Meanwhile the Corinthians and their allies occupied the heights of Geraneia, and marched down into the Megarid, in the belief that with a large force absent in Aegina and Egypt, Athens would be unable to help the Megarians without raising the siege of Aegina . ,But the Athenians, instead of moving the army of Aegina, raised a force of the old and young men that had been left in the city, and marched into the Megarid under the command of Myronides. ,After a drawn battle with the Corinthians, the rival hosts parted, each with the impression that they had gained the victory. ,The Athenians, however, if anything, had rather the advantage, and on the departure of the Corinthians set up a trophy. Urged by the taunts of the elders in their city, the Corinthians made their preparations, and about twelve days afterwards came and set up their trophy as victors. Sallying out from Megara, the Athenians cut off the party that was employed in erecting the trophy, and engaged and defeated the rest. 1.126.1. This interval was spent in sending embassies to Athens charged with complaints, in order to obtain as good a pretext for war as possible, in the event of her paying no attention to them. 2.15.4. This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants. 3.104.1. The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. 3.104.2. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. 3.104.3. Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos, who used to come to the festival, as the Ionians now do to that of Ephesus, and athletic and poetical contests took place there, and the cities brought choirs of dancers. 5.11.1. After this all the allies attended in arms and buried Brasidas at the public expense in the city, in front of what is now the market-place, and the Amphipolitans having enclosed his tomb, ever afterwards sacrifice to him as a hero and have given to him the honor of games and annual offerings. They constituted him the founder of their colony, and pulled down the Hagnonic erections and obliterated everything that could be interpreted as a memorial of his having founded the place; for they considered that Brasidas had been their preserver and courting as they did the alliance of Lacedaemon for fear of Athens, in their present hostile relations with the latter they could no longer with the same advantage or satisfaction pay Hagnon his honors. 5.40. In the first days of the summer following, the Argives, seeing that the promised ambassadors from Boeotia did not arrive, and that Panactum was being demolished, and that a separate alliance had been concluded between the Boeotians and Lacedaemonians, began to be afraid that Argos might be left alone, and all the confederacy go over to Lacedaemon. 2 They fancied that the Boeotians had been persuaded by the Lacedaemonians to raze Panactum and to enter into the treaty with the Athenians, and that Athens was privy to this arrangement, and even her alliance, therefore, no longer open to them — a resource which they had always counted upon, by reason of the dissensions existing, in the event of the non-continuance of their treaty with Lacedaemon. 3 In this strait the Argives, afraid that, as the result of refusing to renew the treaty with Lacedaemon and aspiring to the supremacy in Peloponnese, they would have the Lacedaemonians, Tegeans, Boeotians, and Athenians on their hands all at once, now hastily sent off Eustrophus and Aeson, who seemed the persons most likely to be acceptable, as envoys to Lacedaemon, with the view of making as good a treaty as they could with the Lacedaemonians, upon such terms as could be got, and being left in peace. 5.40. , In the first days of the summer following, the Argives, seeing that the promised ambassadors from Boeotia did not arrive, and that Panactum was being demolished, and that a separate alliance had been concluded between the Boeotians and Lacedaemonians, began to be afraid that Argos might be left alone, and all the confederacy go over to Lacedaemon . ,They fancied that the Boeotians had been persuaded by the Lacedaemonians to raze Panactum and to enter into the treaty with the Athenians, and that Athens was privy to this arrangement, and even her alliance, therefore, no longer open to them—a resource which they had always counted upon, by reason of the dissensions existing, in the event of the non-continuance of their treaty with Lacedaemon . ,In this strait the Argives, afraid that, as the result of refusing to renew the treaty with Lacedaemon and aspiring to the supremacy in Peloponnese, they would have the Lacedaemonians, Tegeans, Boeotians, and Athenians on their hands all at once, now hastily sent off Eustrophus and Aeson, who seemed the persons most likely to be acceptable, as envoys to Lacedaemon, with the view of making as good a treaty as they could with the Lacedaemonians, upon such terms as could be got, and being left in peace. 5.41. Having reached Lacedaemon, their ambassadors proceeded to negotiate the terms of the proposed treaty. 2 What the Argives first demanded was that they might be allowed to refer to the arbitration of some state or private person the question of the Cynurian land, a piece of frontier-territory about which they have always been disputing, and which contains the towns of Thyrea and Anthene, and is occupied by the Lacedaemonians. The Lacedaemonians at first said that they could not allow this point to be discussed, but were ready to conclude upon the old terms. Eventually, however, the Argive ambassadors succeeded in obtaining from them this concession: — For the present there was to be a truce for fifty years, but it should be competent for either party, there being neither plague nor war in Lacedaemon or Argos, to give a formal challenge and decide the question of this territory by battle, as on a former occasion, when both sides claimed the victory; pursuit not being allowed beyond the frontier of Argos or Lacedaemon. 3 The Lacedaemonians at first thought this mere folly; but at last, anxious at any cost to have the friendship of Argos, they agreed to the terms demanded, and reduced them to writing. However, before any of this should become binding, the ambassadors were to return to Argos and communicate with their people, and in the event of their approval, to come at the Feast of the Hyacinthia and take the oaths. The envoys returned accordingly. 5.41. , Having reached Lacedaemon, their ambassadors proceeded to negotiate the terms of the proposed treaty. ,What the Argives first demanded was that they might be allowed to refer to the arbitration of some state or private person the question of the Cynurian land, a piece of frontier-territory about which they have always been disputing, and which contains the towns of Thyrea and Anthene, and is occupied by the Lacedaemonians. The Lacedaemonians at first said that they could not allow this point to be discussed, but were ready to conclude upon the old terms. Eventually, however, the Argive ambassadors succeeded in obtaining from them this concession:—For the present there was to be a truce for fifty years, but it should be competent for either party, there being neither plague nor war in Lacedaemon or Argos, to give a formal challenge and decide the question of this territory by battle, as on a former occasion, when both sides claimed the victory; pursuit not being allowed beyond the frontier of Argos or Lacedaemon . ,The Lacedaemonians at first thought this mere folly; but at last, anxious at any cost to have the friendship of Argos, they agreed to the terms demanded, and reduced them to writing. However, before any of this should become binding, the ambassadors were to return to Argos and communicate with their people, and in the event of their approval, to come at the Feast of the Hyacinthia and take the oaths. The envoys returned accordingly. 5.53. The same summer war broke out between the Epidaurians and Argives. The pretext was that the Epidaurians did not send an offering for their pasture-land to Apollo Pythaeus, as they were bound to do, the Argives having the chief management of the sanctuary; but, apart from this pretext, Alcibiades and the Argives were determined, if possible, to gain possession of Epidaurus, and thus to insure the neutrality of Corinth and give the Athenians a shorter passage for their reinforcement from Aegina than if they had to sail round Scyllaeum. The Argives accordingly prepared to invade Epidaurus by themselves, to exact the offering. 5.53. , The same summer war broke out between the Epidaurians and Argives. The pretext was that the Epidaurians did not send an offering for their pasture-land to Apollo Pythaeus, as they were bound to do, the Argives having the chief management of the temple; but, apart from this pretext, Alcibiades and the Argives were determined, if possible, to gain possession of Epidaurus, and thus to insure the neutrality of Corinth and give the Athenians a shorter passage for their reinforcement from Aegina than if they had to sail round Scyllaeum. The Argives accordingly prepared to invade Epidaurus by themselves, to exact the offering. 5.54. About the same time the Lacedaemonians marched out with all their people to Leuctra upon their frontier, opposite to Mount Lycaeum, under the command of Agis, son of Archidamus, without any one knowing their destination, not even the cities that sent the contingents. 2 The sacrifices, however, for crossing the frontier not proving propitious, the Lacedaemonians returned home themselves, and sent word to the allies to be ready to march after the month ensuing, which happened to be the month of Carneus, a holy time for the Dorians. 3 Upon the retreat of the Lacedaemonians the Argives marched out on the last day but three of the month before Carneus, and keeping this as the day during the whole time that they were out, invaded and plundered Epidaurus. 4 The Epidaurians summoned their allies to their aid, some of whom pleaded the month as an excuse; others came as far as the frontier of Epidaurus and there remained inactive. 5.54. , About the same time the Lacedaemonians marched out with all their people to Leuctra upon their frontier, opposite to Mount Lycaeum, under the command of Agis, son of Archidamus, without any one knowing their destination, not even the cities that sent the contingents. ,The sacrifices, however, for crossing the frontier not proving propitious, the Lacedaemonians returned home themselves, and sent word to the allies to be ready to march after the month ensuing, which happened to be the month of Carneus, a holy time for the Dorians. ,Upon the retreat of the Lacedaemonians the Argives marched out on the last day but three of the month before Carneus, and keeping this as the day during the whole time that they were out, invaded and plundered Epidaurus . ,The Epidaurians summoned their allies to their aid, some of whom pleaded the month as an excuse; others came as far as the frontier of Epidaurus and there remained inactive. 5.54.2. The sacrifices, however, for crossing the frontier not proving propitious, the Lacedaemonians returned home themselves, and sent word to the allies to be ready to march after the month ensuing, which happened to be the month of Carneus, a holy time for the Dorians. 5.57. In the middle of the next summer the Lacedaemonians, seeing the Epidaurians, their allies, in distress, and the rest of Peloponnese either in revolt or disaffected, concluded that it was high time for them to interfere if they wished to stop the progress of the evil, and accordingly with their full force, the Helots included, took the field against Argos, under the command of Agis, son of Archidamus, king of the Lacedaemonians. 2 The Tegeans and the other Arcadian allies of Lacedaemon joined in the expedition. The allies from the rest of Peloponnese and from outside mustered at Phlius; the Boeotians with five thousand heavy infantry and as many light troops, and five hundred horse and the same number of dismounted troopers; the Corinthians with two thousand heavy infantry; the rest more or less as might happen; and the Phliasians with all their forces, the army being in their country. 5.57. , In the middle of the next summer the Lacedaemonians, seeing the Epidaurians, their allies, in distress, and the rest of Peloponnese either in revolt or disaffected, concluded that it was high time for them to interfere if they wished to stop the progress of the evil, and accordingly with their full force, the Helots included, took the field against Argos, under the command of Agis, son of Archidamus, king of the Lacedaemonians. ,The Tegeans and the other Arcadian allies of Lacedaemon joined in the expedition. The allies from the rest of Peloponnese and from outside mustered at Phlius; the Boeotians with five thousand heavy infantry and as many light troops, and five hundred horse and the same number of dismounted troopers; the Corinthians with two thousand heavy infantry; the rest more or less as might happen; and the Phliasians with all their forces, the army being in their country. 5.75.2. The Lacedaemonians also sent and turned back the allies from Corinth and from beyond the Isthmus, and returning themselves dismissed their allies, and kept the Carnean holidays, which happened to be at that time. 5.82. The next summer the people of Dium, in Athos, revolted from the Athenians to the Chalcidians, and the Lacedaemonians settled affairs in Achaea in a way more agreeable to the interests of their country. 2 Meanwhile the popular party at Argos little by little gathered new consistency and courage, and waited for the moment of the Gymnopaedic festival at Lacedaemon, and then fell upon the oligarchs. After a fight in the city victory declared for the commons, who slew some of their opponents and banished others. 3 The Lacedaemonians for a long while let the messages of their friends at Argos remain without effect. At last they put off the Gymnopaediae and marched to their succor, but learning at Tegea the defeat of the oligarchs, refused to go any further in spite of the entreaties of those who had escaped, and returned home and kept the festival. 4 Later on, envoys arrived with messages from the Argives in the town and from the exiles, when the allies were also at Sparta; and after much had been said on both sides, the Lacedaemonians decided that the party in the town had done wrong, and resolved to march against Argos, but kept delaying and putting off the matter. 5 Meanwhile the commons at Argos, in fear of the Lacedaemonians, began again to court the Athenian alliance, which they were convinced would be of the greatest service to them; and accordingly proceeded to build long walls to the sea, in order that in case of a blockade by land, with the help of the Athenians they might have the advantage of importing what they wanted by sea. 6 Some of the cities in Peloponnese were also privy to the building of these walls; and the Argives with all their people, women and slaves not excepted, addressed themselves to the work, while carpenters and masons came to them from Athens. Summer was now over. 5.82. ,The next summer the people of Dium, in Athos, revolted from the Athenians to the Chalcidians, and the Lacedaemonians settled affairs in Achaea in a way more agreeable to the interests of their country. ,Meanwhile the popular party at Argos little by little gathered new consistency and courage, and waited for the moment of the Gymnopaedic festival at Lacedaemon, and then fell upon the oligarchs. After a fight in the city victory declared for the commons, who slew some of their opponents and banished others. ,The Lacedaemonians for a long while let the messages of their friends at Argos remain without effect. At last they put off the Gymnopaediae and marched to their succor, but learning at Tegea the defeat of the oligarchs, refused to go any further in spite of the entreaties of those who had escaped, and returned home and kept the festival. ,Later on, envoys arrived with messages from the Argives in the town and from the exiles, when the allies were also at Sparta ; and after much had been said on both sides, the Lacedaemonians decided that the party in the town had done wrong, and resolved to march against Argos, but kept delaying and putting off the matter. ,Meanwhile the commons at Argos, in fear of the Lacedaemonians, began again to court the Athenian alliance, which they were convinced would be of the greatest service to them; and accordingly proceeded to build long walls to the sea, in order that in case of a blockade by land, with the help of the Athenians they might have the advantage of importing what they wanted by sea. ,Some of the cities in Peloponnese were also privy to the building of these walls; and the Argives with all their people, women and slaves not excepted, addressed themselves to the work, while carpenters and masons came to them from Athens . Summer was now over. |
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| 26. Euripides, Iphigenia Among The Taurians, 1097-1101, 1103-1104, 1102 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 209 |
27. Plato, Phaedo, 58b, 58a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92| 58a. ΦΑΙΔ. οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπύθεσθε ὃν τρόπον ἐγένετο; γ ΕΧ. ναί, ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυμάζομέν γε ὅτι πάλαι γενομένης αὐτῆς πολλῷ ὕστερον φαίνεται ἀποθανών. τί οὖν ἦν τοῦτο, ὦ Φαίδων ; ΦΑΙΔ. τύχη τις αὐτῷ, ὦ Ἐχέκρατες, συνέβη: ἔτυχεν γὰρ τῇ προτεραίᾳ τῆς δίκης ἡ πρύμνα ἐστεμμένη τοῦ πλοίου ὃ εἰς Δῆλον Ἀθηναῖοι πέμπουσιν. ΕΧ. τοῦτο δὲ δὴ τί ἐστιν; ΦΑΙΔ. τοῦτ’ ἔστι τὸ πλοῖον, ὥς φασιν Ἀθηναῖοι, ἐν ᾧ Θησεύς ποτε εἰς Κρήτην τοὺς δὶς ἑπτὰ ἐκείνους ᾤχετο | 58a. Phaedo. Did you not even hear about the trial and how it was conducted? Echecrates. Yes, some one told us about that, and we wondered that although it took place a long time ago, he was put to death much later. Now why was that, Phaedo? Phaedo. It was a matter of chance, Echecrates. It happened that the stern of the ship which the Athenians send to Delos was crowned on the day before the trial. Echecrates. What ship is this? Phaedo. This is the ship, as the Athenians say, in which Theseus once went to Crete with the fourteen |
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28. Herodotus, Histories, 6.53, 7.94, 7.99, 8.1.2, 2.171, 6.55, 3.131, 6.54, 1.146, 8.72, 7.18, 9.23.3, 1.82, 5.67, 9.34, 7.202, 9.28, 1.67, 1.66, 1.65, 6.83, 7.137, 3.126, 5.66.1, 3.125, 8.55, 2.109.3, 7.8c, 3.90.2, 1.14.3, 3.57.3, 1.64.2, 2.170.2, 3.58, 3.57.2, 3.57, 3.124, 3.123, 3.122, 3.121, 3.120, 3.122.2, 3.125.2, 3.125.3, 7.73, 7.72, 1.92, 1.91, 1.90, 1.71.1, 1.56, 1.55, 1.54, 1.53, 1.64, 7.26, 2.123.2, 4.96, 7.27, 7.28, 7.29, 4.95 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152| 6.53. ταῦτα μὲν Λακεδαιμόνιοι λέγουσι μοῦνοι Ἑλλήνων· τάδε δὲ κατὰ τὰ λεγόμενα ὑπʼ Ἑλλήνων ἐγὼ γράφω, τούτους τοὺς Δωριέων βασιλέας μέχρι μὲν δὴ Περσέος τοῦ Δανάης, τοῦ θεοῦ ἀπεόντος, καταλεγομένους ὀρθῶς ὑπʼ Ἑλλήνων καὶ ἀποδεικνυμένους ὡς εἰσὶ Ἕλληνες· ἤδη γὰρ τηνικαῦτα ἐς Ἕλληνας οὗτοι ἐτέλεον. ἔλεξα δὲ μέχρι Περσέος τοῦδε εἵνεκα, ἀλλʼ οὐκ ἀνέκαθεν ἔτι ἔλαβον, ὅτι οὐκ ἔπεστι ἐπωνυμίη Περσέι οὐδεμία πατρὸς θνητοῦ, ὥσπερ Ἡρακλέι Ἀμφιτρύων. ἤδη ὦν ὀρθῷ χρεωμένῳ μέχρι Περσέος ὀρθῶς εἴρηταί μοι· ἀπὸ δὲ Δανάης τῆς Ἀκρισίου καταλέγοντι τοὺς ἄνω αἰεὶ πατέρας αὐτῶν φαινοίατο ἂν ἐόντες οἱ τῶν Δωριέων ἡγεμόνες Αἰγύπτιοι ἰθαγενέες. | 6.53. The Lacedaemonians are the only Greeks who tell this story. But in what I write I follow the Greek report, and hold that the Greeks correctly recount these kings of the Dorians as far back as Perseus son of Danae—they make no mention of the god —and prove these kings to be Greek; for by that time they had come to be classified as Greeks. ,I said as far back as Perseus, and I took the matter no further than that, because no one is named as the mortal father of Perseus, as Amphitryon is named father of Heracles. So I used correct reasoning when I said that the Greek record is correct as far back as Perseus; farther back than that, if the king's ancestors in each generation, from Danae daughter of Acrisius upward, be reckoned, then the leaders of the Dorians will be shown to be true-born Egyptians. |
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29. Euripides, Electra, 169, 171-172, 674, 170 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 174| 170. ἔμολέ τις ἔμολεν γαλακτοπότας ἀνὴρ 170. Μυκηναῖος ὀρειβάτας: | 170. a mountain walker; he reports that the Argives are proclaiming a sacrifice for the third day from now, and that all maidens are to go to Hera’s temple. Electra |
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30. Euripides, Alcestis, 839, 838 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 173 | 838. Indeed I am; I deeply mourn my fatal deeds of daring; alas! I am now accursed in all men’s eyes! Nurse |
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| 31. Plato, Symposium, 221d, 215b-16a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69, 71 |
| 32. Plato, Laws, 660e (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
33. Aristophanes, The Rich Man, 287 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69| 287. νὴ τοὺς θεοὺς Μίδαις μὲν οὖν, ἢν ὦτ' ὄνου λάβητε. | |
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34. Plato, Republic, 427c, 408b (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68| 408b. κοσμίους ἐν διαίτῃ, κἂν εἰ τύχοιεν ἐν τῷ παραχρῆμα κυκεῶνα πιόντες, νοσώδη δὲ φύσει τε καὶ ἀκόλαστον οὔτε αὐτοῖς οὔτε τοῖς ἄλλοις ᾤοντο λυσιτελεῖν ζῆν, οὐδʼ ἐπὶ τούτοις τὴν τέχνην δεῖν εἶναι, οὐδὲ θεραπευτέον αὐτούς, οὐδʼ εἰ Μίδου πλουσιώτεροι εἶεν. | 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas.”“Very ingenious fellows,” he said, “you make out these sons of Asclepius to be.” “'Tis fitting,” said I; “and yet in disregard of our principles the tragedians and Pindar affirm that Asclepius, though he was the son of Apollo, was bribed by gold 408b. even if they did happen for the nonce to drink a posset; but they thought that the life of a man constitutionally sickly and intemperate was of no use to himself or others, and that the art of medicine should not be for such nor should they be given treatment even if they were richer than Midas. Very ingenious fellows, he said, you make out these sons of Asclepius to be. |
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35. Xenophon, The Persian Expedition, 1.2.6-1.2.19, 1.4.1, 1.4.6, 4.7.19, 4.8.22 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69, 71, 195| 1.2.6. τοῦτον διαβὰς ἐξελαύνει διὰ Φρυγίας σταθμὸν ἕνα παρασάγγας ὀκτὼ εἰς Κολοσσάς, πόλιν οἰκουμένην καὶ εὐδαίμονα καὶ μεγάλην. ἐνταῦθα ἔμεινεν ἡμέρας ἑπτά· καὶ ἧκε Μένων ὁ Θετταλὸς ὁπλίτας ἔχων χιλίους καὶ πελταστὰς πεντακοσίους, Δόλοπας καὶ Αἰνιᾶνας καὶ Ὀλυνθίους. 1.2.7. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας εἴκοσιν εἰς Κελαινάς, τῆς Φρυγίας πόλιν οἰκουμένην, μεγάλην καὶ εὐδαίμονα. ἐνταῦθα Κύρῳ βασίλεια ἦν καὶ παράδεισος μέγας ἀγρίων θηρίων πλήρης, ἃ ἐκεῖνος ἐθήρευεν ἀπὸ ἵππου, ὁπότε γυμνάσαι βούλοιτο ἑαυτόν τε καὶ τοὺς ἵππους. διὰ μέσου δὲ τοῦ παραδείσου ῥεῖ ὁ Μαίανδρος ποταμός· αἱ δὲ πηγαὶ αὐτοῦ εἰσιν ἐκ τῶν βασιλείων· ῥεῖ δὲ καὶ διὰ τῆς Κελαινῶν πόλεως. 1.2.9. ἐνταῦθα Ξέρξης, ὅτε ἐκ τῆς Ἑλλάδος ἡττηθεὶς τῇ μάχῃ ἀπεχώρει, λέγεται οἰκοδομῆσαι ταῦτά τε τὰ βασίλεια καὶ τὴν Κελαινῶν ἀκρόπολιν. ἐνταῦθα ἔμεινε Κῦρος ἡμέρας τριάκοντα· καὶ ἧκε Κλέαρχος ὁ Λακεδαιμόνιος φυγὰς ἔχων ὁπλίτας χιλίους καὶ πελταστὰς Θρᾷκας ὀκτακοσίους καὶ τοξότας Κρῆτας διακοσίους. ἅμα δὲ καὶ Σῶσις παρῆν ὁ Συρακόσιος ἔχων ὁπλίτας τριακοσίους, καὶ Σοφαίνετος Ἀρκάδας ἔχων ὁπλίτας χιλίους. καὶ ἐνταῦθα Κῦρος ἐξέτασιν καὶ ἀριθμὸν τῶν Ἑλλήνων ἐποίησεν ἐν τῷ παραδείσῳ, καὶ ἐγένοντο οἱ σύμπαντες ὁπλῖται μὲν μύριοι χίλιοι, πελτασταὶ δὲ ἀμφὶ τοὺς δισχιλίους. 1.2.10. ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Πέλτας, πόλιν οἰκουμένην. ἐνταῦθʼ ἔμεινεν ἡμέρας τρεῖς· ἐν αἷς Ξενίας ὁ Ἀρκὰς τὰ Λύκαια ἔθυσε καὶ ἀγῶνα ἔθηκε· τὰ δὲ ἆθλα ἦσαν στλεγγίδες χρυσαῖ· ἐθεώρει δὲ τὸν ἀγῶνα καὶ Κῦρος. 1.2.13. ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. 1.2.15. ἐκέλευσε δὲ τοὺς Ἕλληνας ὡς νόμος αὐτοῖς εἰς μάχην οὕτω ταχθῆναι καὶ στῆναι, συντάξαι δʼ ἕκαστον τοὺς ἑαυτοῦ. ἐτάχθησαν οὖν ἐπὶ τεττάρων· εἶχε δὲ τὸ μὲν δεξιὸν Μένων καὶ οἱ σὺν αὐτῷ, τὸ δὲ εὐώνυμον Κλέαρχος καὶ οἱ ἐκείνου, τὸ δὲ μέσον οἱ ἄλλοι στρατηγοί. 1.2.16. ἐθεώρει οὖν ὁ Κῦρος πρῶτον μὲν τοὺς βαρβάρους· οἱ δὲ παρήλαυνον τεταγμένοι κατὰ ἴλας καὶ κατὰ τάξεις· εἶτα δὲ τοὺς Ἕλληνας, παρελαύνων ἐφʼ ἅρματος καὶ ἡ Κίλισσα ἐφʼ ἁρμαμάξης. εἶχον δὲ πάντες κράνη χαλκᾶ καὶ χιτῶνας φοινικοῦς καὶ κνημῖδας καὶ τὰς ἀσπίδας ἐκκεκαλυμμένας. 1.2.18. τῶν δὲ βαρβάρων φόβος πολύς, καὶ ἥ τε Κίλισσα ἔφυγεν ἐπὶ τῆς ἁρμαμάξης καὶ οἱ ἐκ τῆς ἀγορᾶς καταλιπόντες τὰ ὤνια ἔφυγον. οἱ δὲ Ἕλληνες σὺν γέλωτι ἐπὶ τὰς σκηνὰς ἦλθον. ἡ δὲ Κίλισσα ἰδοῦσα τὴν λαμπρότητα καὶ τὴν τάξιν τοῦ στρατεύματος ἐθαύμασε. Κῦρος δὲ ἥσθη τὸν ἐκ τῶν Ἑλλήνων εἰς τοὺς βαρβάρους φόβον ἰδών. 1.2.19. ἐντεῦθεν ἐξελαύνει σταθμοὺς τρεῖς παρασάγγας εἴκοσιν εἰς Ἰκόνιον, τῆς Φρυγίας πόλιν ἐσχάτην. ἐνταῦθα ἔμεινε τρεῖς ἡμέρας. ἐντεῦθεν ἐξελαύνει διὰ τῆς Λυκαονίας σταθμοὺς πέντε παρασάγγας τριάκοντα. ταύτην τὴν χώραν ἐπέτρεψε διαρπάσαι τοῖς Ἕλλησιν ὡς πολεμίαν οὖσαν. | 1.2.10. Thence he marched two stages, ten parasangs, to Peltae, an inhabited city. There he remained three days, during which time Xenias the Arcadian celebrated the Lycaean festival with sacrifice and held games; the prizes were golden strigils, and Cyrus himself was one of those who watched the games. Thence he marched two stages, twelve parasangs, to the inhabited city of Ceramon-agora, the last Phrygian city as one goes toward Mysia. 11 Thence he marched three stages, thirty parasangs, to Caystru-pedion, an inhabited city. There he remained five days. At this time he was owing the soldiers more than three months' pay, and they went again and again to his headquarters and demanded what was due them. He all the while expressed hopes, and was manifestly troubled; for it was not Cyrus' way to withhold payment when he had money. 12 At this juncture arrived Epyaxa, the wife of Syennesis, the king of the Cilicians, coming to visit Cyrus, and the story was that she gave him a large sum of money; at any rate, Cyrus paid the troops at that time four months' wages. The Cilician queen was attended by a body-guard of Cilicians and Aspendians; and people said that Cyrus had intimate relations with the queen. 1.2.13. Thence he marched two stages, ten parasangs, to the inhabited city of Thymbrium. There, alongside the road, was the so-called spring of Midas, the king of the Phrygians, at which Midas, according to the story, caught the satyr by mixing wine with the water of the spring. 14 Thence he marched two stages, ten parasangs, to Tyriaeum, an inhabited city. There he remained three days. And the Cilician queen, as the report ran, asked Cyrus to exhibit his army to her; such an exhibition was what he desired to make, and accordingly he held a review of the Greeks and the barbarians on the plain. 15 He ordered the Greeks to form their lines and take their positions just as they were accustomed to do for battle, each general marshalling his own men. So they formed the line four deep, Menon and his troops occupying the right wing, Clearchus and his troops the left, and the other generals the centre. 16 Cyrus inspected the barbarians first, and they marched past with their cavalry formed in troops and their infantry in companies; then he inspected the Greeks, driving past them in a chariot, the Cilician queen in a carriage. And the Greeks all had helmets of bronze, crimson tunics, and greaves, and carried their shields uncovered. 17 When he had driven past them all, he halted his chariot in front of the centre of the phalanx, and sending his interpreter Pigres to the generals of the Greeks, gave orders that the troops should advance arms and the phalanx move forward in a body. The generals transmitted these orders to the soldiers, and when the trumpet sounded, they advanced arms and charged. And then, as they went on faster and faster, at length with a shout the troops broke into a run of their own accord, in the direction of the camp. 18 As for the barbarians, they were terribly frightened; the Cilician queen took to flight in her carriage, and the people in the market left their wares behind and took to their heels; while the Greeks with a roar of laughter came up to their camp. Now the Cilician queen was filled with admiration at beholding the brilliant appearance and the order of the Greek army; and Cyrus was delighted to see the terror with which the Greeks inspired the barbarians. 1.2.19. Thence he marched three stages, twenty parasangs, to Iconium, the last city of Phrygia. There he remained three days. Thence he marched through Lycaonia five stages, thirty parasangs. This country he gave over to the Greeks to plunder, on the ground that it was hostile territory. 20 From there Cyrus sent the Cilician queen back to Cilicia by the shortest route, and he sent some of Menon's troops to escort her, Menon himself commanding them. With the rest of the army Cyrus marched through Cappadocia four stages, twenty-five parasangs, to Dana, an inhabited city, large and prosperous. There they remained three days; and during that time Cyrus put to death a Persian named Megaphernes, who was a wearer of the royal purple, and another dignitary among his subordinates, on the charge that they were plotting against him. |
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| 36. Plato, Minos, 319b, 320d, 318d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92 |
37. Aristotle, Politics, 1257b, 1313b (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 291 | 1313b. in fact the close watch upon all things that usually engender the two emotions of pride and confidence, and the prevention of the formation of study-circles and other conferences for debate, and the employment of every means that will make people as much as possible unknown to one another (for familiarity increases mutual confidence); and for the people in the city to be always visible and to hang about the palace-gates (for thus there would be least concealment about what they are doing, and they would get into a habit of being humble from always acting in a servile way); and all the other similar devices of Persian and barbarian tyranny (for all have the same effect); and to try not to be uninformed about any chance utterances or actions of any of the subjects, but to have spies like the women called 'provocatrices' at Syracuse and the 'sharp-ears' that used to be sent out by Hiero wherever there was any gathering or conference (for when men are afraid of spies of this sort they keep a check on their tongues, and if they do speak freely are less likely not to be found out); and to set men at variance with one another and cause quarrels between friend and friend and between the people and the notables and among the rich. And it is a device of tyranny to make the subjects poor, so that a guard may not be kept, and also that the people being busy with their daily affairs may not have leisure to plot against their ruler. Instances of this are the pyramids in Egypt and the votive offerings of the Cypselids, and the building of the temple of Olympian Zeus by the Pisistratidae and of the temples at Samos, works of Polycrates (for all these undertakings produce the same effect, constant occupation and poverty among the subject people); and the levying of taxes, as at Syracuse (for in the reign of Dionysius the result of taxation used to be that in five years men had contributed the whole of their substance). Also the tyrant is a stirrer-up of war, with the deliberate purpose of keeping the people busy and also of making them constantly in need of a leader. Also whereas friends are a means of security to royalty, it is a mark of a tyrant to be extremely distrustful of his friends, on the ground that, while all have the wish, these chiefly have the power. Also the things that occur in connection with the final form of democracy are all favorable to tyranny — domice of women in the homes, in order that they may carry abroad reports against the men, and lack of discipline among the slaves, for the same reason; for slaves and women do not plot against tyrants, and also, if they prosper under tyrannies, must feel well-disposed to them, and to democracies as well (for the common people also wishes to be sole ruler). Hence also the flatterer is in honor with both — with democracies the demagogue (for the demagogue is a flatterer of the people), and with the tyrants those who associate with them humbly, which is the task of flattery. |
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| 38. Callimachus, Aetia, 114, 03-Jul (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 97 |
| 39. Callisthenes of Olynthus, Fragments, f56 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69, 71 |
| 40. Theocritus, Idylls, 2.445, 10.41, 13.2, 24.1-24.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98, 172; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69 |
| 41. Herodas, Mimes, 2.98 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98 |
42. Ovid, Metamorphoses, 7.363-7.364, 11.90-11.193 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios •apollo, in myth Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69| 11.90. at Silenus abest: titubantem annisque meroque 11.91. ruricolae cepere Phryges vinctumque coronis 11.92. ad regem duxere Midan, cui Thracius Orpheus 11.93. orgia tradiderat cum Cecropio Eumolpo. 11.146. Ille, perosus opes, silvas et rura colebat 11.147. Panaque montanis habitantem semper in antris. 11.148. Pingue sed ingenium mansit, nocituraque, ut ante, 11.149. rursus erant domino stultae praecordia mentis. 11.150. Nam freta prospiciens late riget arduus alto 11.151. Tmolus in adscensu, clivoque extensus utroque 11.152. Sardibus hinc, illinc parvis finitur Hypaepis. 11.153. Pan ibi dum teneris iactat sua carmina nymphis 11.154. et leve cerata modulatur harundine carmen, 11.155. ausus Apollineos prae se contemnere cantus, 11.156. iudice sub Tmolo certamen venit ad impar. 11.157. Monte suo senior iudex consedit et aures 11.158. liberat arboribus: quercu coma caerula tantum 11.159. cingitur, et pendent circum cava tempora glandes. 11.160. Isque deum pecoris spectans “in indice” dixit 11.161. “nulla mora est.” Calamis agrestibus insonat ille 11.162. barbaricoque Midan (aderat nam forte canenti) 11.163. carmine delenit. Post hunc sacer ora retorsit 11.164. Tmolus ad os Phoebi: vultum sua silva secuta est. 11.165. Ille caput flavum lauro Parnaside vinctus 11.166. verrit humum Tyrio saturata murice palla, 11.167. instrictamque fidem gemmis et dentibus Indis 11.168. sustinet a laeva; tenuit manus altera plectrum. 11.169. Artificis status ipse fuit. Tum stamina docto 11.170. pollice sollicitat, quorum dulcedine captus 11.171. Pana iubet Tmolus citharae submittere cannas. 11.172. Iudicium sanctique placet sententia montis 11.173. omnibus, arguitur tamen atque iniusta vocatur 11.174. unius sermone Midae; nec Delius aures 11.175. humanam stolidas patitur retinere figuram, 11.176. sed trahit in spatium villisque albentibus implet 11.177. instabilesque imas facit et dat posse moveri, 11.178. cetera sunt hominis: partem damnatur in unam 11.179. induiturque aures lente gradientis aselli. 11.180. Ille quidem celare cupit, turpisque pudore 11.181. tempora purpureis temptat velare tiaris. 11.182. Sed solitus longos ferro resecare capillos 11.183. viderat hoc famulus. Qui cum nec prodere visum 11.184. dedecus auderet, cupiens efferre sub auras, 11.185. nec posset reticere tamen, secedit humumque 11.186. effodit et, domini quales adspexerit aures, 11.187. voce refert parva terraeque inmurmurat haustae, 11.188. indiciumque suae vocis tellure regesta 11.189. obruit et scrobibus tacitus discedit opertis. 11.190. Creber harundinibus tremulis ibi surgere lucus 11.191. coepit et, ut primum pleno maturuit anno, 11.192. prodidit agricolam: leni nam motus ab austro 11.193. obruta verba refert dominique coarguit aures. | 11.90. appeared and saved the head from that attack: 11.91. before the serpent could inflict a sting, 11.92. he drove it off, and hardened its wide jaw 11.93. to rigid stone. 11.146. of Bacchus, he kept joyful festival, 11.147. with his old comrade, twice five days and nights. 11.149. had dimmed the lofty multitude of stars, 11.150. King Midas and Silenus went from there 11.151. joyful together to the Lydian lands. 11.152. There Midas put Silenus carefully 11.153. under the care of his loved foster-child, 11.154. young Bacchus. He with great delight, because 11.155. he had his foster-father once again, 11.156. allowed the king to choose his own reward— 11.157. a welcome offer, but it led to harm. 11.158. And Midas made this ill-advised reply: 11.159. “Cause whatsoever I shall touch to change 11.160. at once to yellow gold.” Bacchus agreed 11.161. to his unfortunate request, with grief 11.162. that Midas chose for harm and not for good. 11.163. The Berecynthian hero, king of Phrygia , 11.164. with joy at his misfortune went away, 11.165. and instantly began to test the worth 11.166. of Bacchus' word by touching everything. 11.168. a twig down from a holm-oak, growing on 11.169. a low hung branch. The twig was turned to gold. 11.170. He lifted up a dark stone from the ground 11.171. and it turned pale with gold. He touched a clod 11.172. and by his potent touch the clod became 11.173. a mass of shining gold. He plucked some ripe, 11.174. dry spears of grain, and all that wheat he touched 11.175. was golden. Then he held an apple which 11.176. he gathered from a tree, and you would think 11.177. that the Hesperides had given it. 11.178. If he but touched a lofty door, at once 11.179. each door-post seemed to glisten. When he washed 11.180. his hands in liquid streams, the lustrous drop 11.181. upon his hands might have been those which once 11.182. astonished Danae. He could not now 11.183. conceive his large hopes in his grasping mind, 11.184. as he imagined everything of gold. 11.186. his servants set a table for his meal, 11.187. with many dainties and with needful bread: 11.188. but when he touched the gift of Ceres with 11.189. his right hand, instantly the gift of Cere 11.190. tiffened to gold; or if he tried to bite 11.191. with hungry teeth a tender bit of meat, 11.192. the dainty, as his teeth but touched it, shone 11.193. at once with yellow shreds and flakes of gold. |
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43. Hyginus, Fabulae (Genealogiae), 191 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 69 | 191. KING MIDAS: Midas, Mygdonian king, son of the Mother goddess from Timolus . . . was taken [as judge] at the time when Apollo contested with Marsyas, or Pan, on the pipes. When Timolus gave the victory to Apollo, Midas said it should rather have been given to Marsyas. Then Apollo angrily said to Midas: "You will have ears to match the mind you have in judging", and with these words he caused him to have ass's ears. At the time when Father Liber was leading his army into India, Silenus wandered away; Midas entertained him generously, and gave him a guide to conduct him to Liber's company. Because of this favour, Father Liber gave Midas the privilege of asking him for whatever he wanted. Midas asked that whatever he touched should become gold. When he had been granted the wish, and came to his palace, whatever he touched became gold. When now he was being tortured with hunger, he begged Liber to take away the splendid gift. Liber bade him bathe in the River Pactolus, and when his body touched the water it became a golden colour. The river in Lydia is now called Chrysorrhoas. |
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44. Strabo, Geography, 14.2.6, 8.6.11, 8.6.14, 8.6.10, 12.8.21, 12.8.2, 7.7.1, 1.3.17, 12.4.10, 7 epit. Vat.=2.91.9 KR= fr. 57 p. 380 Jones, 10.4.8 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152 | 14.2.6. The Rhodians, like the people of Halicarnassus and Cnidus and Cos, are Dorians; for of the Dorians who founded Megara after the death of Codrus, some remained there, others took part with Althaemenes the Argive in the colonization of Crete, and others were distributed to Rhodes and to the cities just now mentioned. But these events are later than those mentioned by Homer, for Cnidus and Halicarnassus were not yet in existence, although Rhodes and Cos were; but they were inhabited by Heracleidae. Now when Tlepolemus had grown to manhood,he forthwith slew his own father's dear uncle, Licymnius, who was then growing old; and straightway he built him ships, and when he had gathered together a great host he went in flight. The poet then adds,he came to Rhodes in his wanderings, where his people settled in three divisions by tribes; and he names the cities of that time,Lindus, Ialysus, and Cameirus white with chalk, the city of the Rhodians having not yet been founded. The poet, then, nowhere mentions Dorians by name here, but perhaps indicates Aeolians and Boeotians, if it be true that Heracles and Licymnius settled there. But if, as others say, Tlepolemus set forth from Argos and Tiryns, even so the colonization thence could not have been Dorian, for it must have taken place before the return of the Heracleidae. And of the Coans, also, Homer says, were led by Pheidippus and Antiphus, the two sons of lord Thessalus, son of Heracles and these names indicate the Aeolian stock of people rather than the Dorian. |
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45. Diodorus Siculus, Historical Library, 4.37, 4.58, 4.74.2, 7.13.1, 11.65, 12.78 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network •apollo pythios (delphi), reconfiguration of myths and rituals in song •apollo, in myth Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 144, 145, 152, 171, 177; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 | 4.37. After this, when Phylas, the king of the Dryopes, had in the eyes of men committed an act of impiety against the temple of Delphi, Heracles took the field against him in company with the inhabitants of Melis, slew the king of the Dryopes, drove the rest of them out of the land, and gave it to the people of Melis; and the daughter of Phylas he took captive and lying with her begat a son Antiochus. By Deïaneira he became the father of two sons, younger than Hyllus, Gleneus and Hodites., of the Dryopes who had been driven from their land some passed over into Euboea and founded there the city Carystus, others sailed to the island of Cyprus, where they mixed with the natives of the island and made their home, while the rest of the Dryopes took refuge with Eurystheus and won his aid because of the enmity which he bore to Heracles; and with the aid of Eurystheus they founded three cities in Peloponnesus, Asinê, Hermionê, and Eïon., After the removal of the Dryopes from their land a war arose between the Dorieis who inhabit the land called Hestiaeotis, whose king was Aegimius, and the Lapithae dwelling about Mount Olympus, whose king was Coronus, the son of Caeneus. And since the Lapithae greatly excelled in the number of their forces, the Dorieis turned to Heracles for aid and implored him to join with them, promising him a third part of the land of Doris and of the kingship, and when they had won him over they made common cause in the campaign against the Lapithae. Heracles had with him the Arcadians who accompanied him on his campaigns, and mastering the Lapithae with their aid he slew king Coronus himself, and massacring most of the rest he compelled them to withdraw from the land which was in dispute., After accomplishing these deeds he entrusted to Aegimius the third part of the land, which was his share, with orders that he keep it in trust in favour of Heracles' descendants. He now returned to Trachis, and upon being challenged to combat by Cycnus, the son of Ares, he slew the man; and as he was leaving the territory of Itonus and was making his way through Pelasgiotis he fell in with Ormenius the king and asked of him the hand of his daughter Astydameia. When Ormenius refused him because he already had for lawful wife Deïaneira, the daughter of Oeneus, Heracles took the field against him, captured his city, and slew the king who would not obey him, and taking captive Astydameia he lay with her and begat a son Ctesippus., After finishing this exploit he set out to Oechalia to take the field against the sons of Eurytus because he had been refused in his suit for the hand of Iolê. The Arcadians again fought on his side and he captured the city and slew the sons of Eurytus, who were Toxeus, Molion, and Clytius. And taking Iolê captive he departed from Euboea to the promontory which is called Cenaeum. 4.37. 1. After this, when Phylas, the king of the Dryopes, had in the eyes of men committed an act of impiety against the temple of Delphi, Heracles took the field against him in company with the inhabitants of Melis, slew the king of the Dryopes, drove the rest of them out of the land, and gave it to the people of Melis; and the daughter of Phylas he took captive and lying with her begat a son Antiochus. By Deïaneira he became the father of two sons, younger than Hyllus, Gleneus and Hodites.,2. of the Dryopes who had been driven from their land some passed over into Euboea and founded there the city Carystus, others sailed to the island of Cyprus, where they mixed with the natives of the island and made their home, while the rest of the Dryopes took refuge with Eurystheus and won his aid because of the enmity which he bore to Heracles; and with the aid of Eurystheus they founded three cities in Peloponnesus, Asinê, Hermionê, and Eïon.,3. After the removal of the Dryopes from their land a war arose between the Dorieis who inhabit the land called Hestiaeotis, whose king was Aegimius, and the Lapithae dwelling about Mount Olympus, whose king was Coronus, the son of Caeneus. And since the Lapithae greatly excelled in the number of their forces, the Dorieis turned to Heracles for aid and implored him to join with them, promising him a third part of the land of Doris and of the kingship, and when they had won him over they made common cause in the campaign against the Lapithae. Heracles had with him the Arcadians who accompanied him on his campaigns, and mastering the Lapithae with their aid he slew king Coronus himself, and massacring most of the rest he compelled them to withdraw from the land which was in dispute.,4. After accomplishing these deeds he entrusted to Aegimius the third part of the land, which was his share, with orders that he keep it in trust in favour of Heracles' descendants. He now returned to Trachis, and upon being challenged to combat by Cycnus, the son of Ares, he slew the man; and as he was leaving the territory of Itonus and was making his way through Pelasgiotis he fell in with Ormenius the king and asked of him the hand of his daughter Astydameia. When Ormenius refused him because he already had for lawful wife Deïaneira, the daughter of Oeneus, Heracles took the field against him, captured his city, and slew the king who would not obey him, and taking captive Astydameia he lay with her and begat a son Ctesippus.,5. After finishing this exploit he set out to Oechalia to take the field against the sons of Eurytus because he had been refused in his suit for the hand of Iolê. The Arcadians again fought on his side and he captured the city and slew the sons of Eurytus, who were Toxeus, Molion, and Clytius. And taking Iolê captive he departed from Euboea to the promontory which is called Cenaeum. 4.58. After these events all the Heracleidae, now that they had conquered Eurystheus in a battle whose fame was noised abroad and were well supplied with allies because of their success, embarked upon a campaign against Peloponnesus with Hyllus as their commander., Atreus, after the death of Eurystheus, had taken over the kingship in Mycenae, and having added to his forces the Tegeatans and certain other peoples as allies, he went forth to meet the Heracleidae., When the two armies were assembled at the Isthmus, Hyllus, Heracles' son, challenged to single combat any one of the enemy who would face him, on the agreement that, if Hyllus should conquer his opponent, the Heracleidae should receive the kingdom of Eurystheus, but that, if Hyllus were defeated, the Heracleidae would not return to Peloponnesus for a period of fifty years., Echemus, the king of the Tegeatans, came out to meet the challenge, and in the single combat which followed Hyllus was slain and the Heracleidae gave up, as they had promised, their effort to return and made their way back to Tricorythus., Some time later Licymnius and his sons and Tlepolemus, the son of Heracles, made their home in Argos, the Argives admitting them to citizenship of their own accord; but all the rest who had made their homes in Tricorythus, when the fifty-year period had expired, returned to Peloponnesus. Their deeds we shall record when we have come to those times., Alcmenê returned to Thebes, and when some time later she vanished from sight she received divine honours at the hands of the Thebans. The rest of the Heracleidae, they say, came to Aegimius, the son of Dorus, and demanding back the land which their father had entrusted to him made their home among the Dorians., But Tlepolemus, the son of Heracles, while he dwelt in Argos, slew Licymnius, the son of Electryon, we are told, in a quarrel over a certain matter, and being exiled from Argos because of this murder changed his residence to Rhodes. This island was inhabited at that time by Greeks who had been planted there by Triopas, the son of Phorbas., Accordingly, Tlepolemus, acting with the common consent of the natives, divided Rhodes into three parts and founded there three cities, Lindus, Ielysus (Ialysus), and Cameirus; and he became king over all the Rhodians, because of the fame of his father Heracles, and in later times took part with Agamemnon in the war against Troy. 4.58. 1. After these events all the Heracleidae, now that they had conquered Eurystheus in a battle whose fame was noised abroad and were well supplied with allies because of their success, embarked upon a campaign against Peloponnesus with Hyllus as their commander.,2. Atreus, after the death of Eurystheus, had taken over the kingship in Mycenae, and having added to his forces the Tegeatans and certain other peoples as allies, he went forth to meet the Heracleidae.,3. When the two armies were assembled at the Isthmus, Hyllus, Heracles' son, challenged to single combat any one of the enemy who would face him, on the agreement that, if Hyllus should conquer his opponent, the Heracleidae should receive the kingdom of Eurystheus, but that, if Hyllus were defeated, the Heracleidae would not return to Peloponnesus for a period of fifty years.,4. Echemus, the king of the Tegeatans, came out to meet the challenge, and in the single combat which followed Hyllus was slain and the Heracleidae gave up, as they had promised, their effort to return and made their way back to Tricorythus.,5. Some time later Licymnius and his sons and Tlepolemus, the son of Heracles, made their home in Argos, the Argives admitting them to citizenship of their own accord; but all the rest who had made their homes in Tricorythus, when the fifty-year period had expired, returned to Peloponnesus. Their deeds we shall record when we have come to those times.,6. Alcmenê returned to Thebes, and when some time later she vanished from sight she received divine honours at the hands of the Thebans. The rest of the Heracleidae, they say, came to Aegimius, the son of Dorus, and demanding back the land which their father had entrusted to him made their home among the Dorians.,7. But Tlepolemus, the son of Heracles, while he dwelt in Argos, slew Licymnius, the son of Electryon, we are told, in a quarrel over a certain matter, and being exiled from Argos because of this murder changed his residence to Rhodes. This island was inhabited at that time by Greeks who had been planted there by Triopas, the son of Phorbas.,8. Accordingly, Tlepolemus, acting with the common consent of the natives, divided Rhodes into three parts and founded there three cities, Lindus, Ielysus (Ialysus), and Cameirus; and he became king over all the Rhodians, because of the fame of his father Heracles, and in later times took part with Agamemnon in the war against Troy. 11.65. The following year Theageneides was archon in Athens, and in Rome the consuls elected were Lucius Aemilius Mamercus and Lucius Julius Iulus, and the Seventy-eight Olympiad was celebrated, that in which Parmenides of Posidonia won the "stadion." In this year a war broke out between the Argives and Mycenaeans for the following reasons., The Mycenaeans, because of the ancient prestige of their country, would not be subservient to the Argives as the other cities of Argolis were, but they maintained an independent position and would take no orders from the Argives; and they kept disputing with them also over the shrine of Hera and claiming that they had the right to administer the Nemean Games by themselves. Furthermore, when the Argives voted not to join with the Lacedaemonians in the battle at Thermopylae unless they were given a share in the supreme command, the Mycenaeans were the only people of Argolis who fought at the side of the Lacedaemonians., In a word, the Argives were suspicious of the Mycenaeans, fearing lest, if they got any stronger, they might, on the strength of the ancient prestige of Mycenae, dispute the right of Argos to the leadership. Such, then, were the reasons for the bad blood between them; and from of old the Argives had ever been eager to exalt their city, and now they thought they had a favourable opportunity, seeing that the Lacedaemonians had been weakened and were unable to come to the aid of the Mycenaeans. Therefore the Argives, gathering a strong army from both Argos and the cities of their allies, marched against the Mycenaeans, and after defeating them in battle and shutting them within their walls, they laid siege to the city., The Mycenaeans for a time resisted the besiegers with vigour, but afterwards, since they were being worsted in the fighting and the Lacedaemonians could bring them no aid because of their own wars and the disaster that had overtaken them in the earthquakes, and since there were no other allies, they were taken by storm through lack of support from outside., The Argives sold the Mycenaeans into slavery, dedicated a tenth part of them to the god, and razed Mycenae. So this city, which in ancient times had enjoyed such felicity, possessing great men and having to its credit memorable achievements, met with such an end, and has remained uninhabited down to our own times. These, then, were the events of this year. 11.65. 1. The following year Theageneides was archon in Athens, and in Rome the consuls elected were Lucius Aemilius Mamercus and Lucius Julius Iulus, and the Seventy-eight Olympiad was celebrated, that in which Parmenides of Posidonia won the "stadion." In this year a war broke out between the Argives and Mycenaeans for the following reasons.,2. The Mycenaeans, because of the ancient prestige of their country, would not be subservient to the Argives as the other cities of Argolis were, but they maintained an independent position and would take no orders from the Argives; and they kept disputing with them also over the shrine of Hera and claiming that they had the right to administer the Nemean Games by themselves. Furthermore, when the Argives voted not to join with the Lacedaemonians in the battle at Thermopylae unless they were given a share in the supreme command, the Mycenaeans were the only people of Argolis who fought at the side of the Lacedaemonians.,3. In a word, the Argives were suspicious of the Mycenaeans, fearing lest, if they got any stronger, they might, on the strength of the ancient prestige of Mycenae, dispute the right of Argos to the leadership. Such, then, were the reasons for the bad blood between them; and from of old the Argives had ever been eager to exalt their city, and now they thought they had a favourable opportunity, seeing that the Lacedaemonians had been weakened and were unable to come to the aid of the Mycenaeans. Therefore the Argives, gathering a strong army from both Argos and the cities of their allies, marched against the Mycenaeans, and after defeating them in battle and shutting them within their walls, they laid siege to the city.,4. The Mycenaeans for a time resisted the besiegers with vigour, but afterwards, since they were being worsted in the fighting and the Lacedaemonians could bring them no aid because of their own wars and the disaster that had overtaken them in the earthquakes, and since there were no other allies, they were taken by storm through lack of support from outside.,5. The Argives sold the Mycenaeans into slavery, dedicated a tenth part of them to the god, and razed Mycenae. So this city, which in ancient times had enjoyed such felicity, possessing great men and having to its credit memorable achievements, met with such an end, and has remained uninhabited down to our own times. These, then, were the events of this year. |
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| 46. Plutarch, On Isis And Osiris, 364f (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
| 47. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92 |
| 48. Plutarch, Greek Questions, 296e-f, 304c, 299e (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
49. Plutarch, Pericles, 12.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 292| 12.3. ἐδίδασκεν οὖν ὁ Περικλῆς τὸν δῆμον ὅτι χρημάτων μὲν οὐκ ὀφείλουσι τοῖς συμμάχοις λόγον προπολεμοῦντες αὐτῶν καὶ τοὺς βαρβάρους ἀνείργοντες, οὐχ ἵππον, οὐ ναῦν, οὐχ ὁπλίτην, ἀλλὰ χρήματα μόνον τελούντων, ἃ τῶν διδόντων οὐκ ἔστιν, ἀλλὰ τῶν λαμβανόντων, ἂν παρέχωσιν ἀνθʼ οὗ λαμβάνουσι· | 12.3. For his part, Pericles would instruct the people that it owed no account of their moneys to the allies provided it carried on the war for them and kept off the Barbarians; not a horse do they furnish, said he, not a ship, not a hoplite, but money simply; and this belongs, not to those who give it, but to those who take it, if only they furnish that for which they take it in pay. |
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50. Plutarch, Nicias, 3.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 211| 3.5. ἐκεῖνος, ὅτε τὴν θεωρίαν ἦγεν, αὐτὸς μὲν εἰς Ῥήνειαν ἀπέβη τὸν χορὸν ἔχων καὶ τὰ ἱερεῖα καὶ τὴν ἄλλην παρασκευήν, ζεῦγμα δὲ πεποιημένον Ἀθήνησι πρὸς τὰ μέτρα καὶ κεκοσμημένον ἐκπρεπῶς χρυσώσεσι καὶ βαφαῖς καὶ στεφάνοις καὶ αὐλαίαις κομίξων, διὰ νυκτὸς ἐγεφύρωσε τὸν μεταξὺ Ῥηνείας καὶ Δήλου πόρον οὐκ ὄντα μέγαν· εἶθʼ ἅμα ἡμέρᾳ τήν τε πομπὴν τῷ θεῷ καὶ τὸν χορὸν ἄγων κεκοσμημένον πολυτελῶς καὶ ᾄδοντα διὰ τῆς γεφύρας ἀπεβίβαζε. | 3.5. But when Nicias conducted the festal embassy, he landed first on the neighbouring island of Rheneia, with his choir, sacrificial victims, and other equipment. Then, with the bridge of boats which he had brought along with him from Athens, where it had been made to measure and signally adorned with gildings and dyed stuffs and garlands and tapestries, he spanned during the night the strait between Rheneia and Delos, which is not wide. At break of day he led his festal procession in honour of the god, and his choir arrayed in lavish splendour and singing as it marched, across the bridge to land. |
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51. Apollodorus, Bibliotheca, 1.4.1, 2.4.5-2.4.6, 2.7.1, 2.8.5, 3.5.2, 3.15.7-3.15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •apollo, in myth •apollo pythios (delphi), reconfiguration of myths and rituals in song •mythical geography of in aegean, replaced by web of apollo delios •apollo pythaieus, at asine, in traditional maritime myth-ritual network •apollo pythaieus, at asine, myth-ritual nexus of Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92, 97, 98, 152, 169, 171; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 211| 1.4.1. τῶν δὲ Κοίου θυγατέρων Ἀστερία μὲν ὁμοιωθεῖσα ὄρτυγι ἑαυτὴν εἰς θάλασσαν ἔρριψε, φεύγουσα τὴν πρὸς Δία συνουσίαν· καὶ πόλις ἀπʼ ἐκείνης Ἀστερία πρότερον κληθεῖσα, ὕστερον δὲ Δῆλος. Λητὼ δὲ συνελθοῦσα Διὶ κατὰ τὴν γῆν ἅπασαν ὑφʼ Ἥρας ἠλαύνετο, μέχρις εἰς Δῆλον ἐλθοῦσα γεννᾷ πρώτην Ἄρτεμιν, ὑφʼ ἧς μαιωθεῖσα ὕστερον Ἀπόλλωνα ἐγέννησεν. Ἄρτεμις μὲν οὖν τὰ περὶ θήραν ἀσκήσασα παρθένος ἔμεινεν, Ἀπόλλων δὲ τὴν μαντικὴν μαθὼν παρὰ Πανὸς τοῦ Διὸς καὶ Ὕβρεως 1 -- ἧκεν εἰς Δελφούς, χρησμῳδούσης τότε Θέμιδος· ὡς δὲ ὁ φρουρῶν τὸ μαντεῖον Πύθων ὄφις ἐκώλυεν αὐτὸν παρελθεῖν ἐπὶ τὸ χάσμα, τοῦτον ἀνελὼν τὸ μαντεῖον παραλαμβάνει. κτείνει δὲ μετʼ οὐ πολὺ καὶ Τιτυόν, ὃς ἦν Διὸς υἱὸς καὶ τῆς Ὀρχομενοῦ θυγατρὸς Ἐλάρης, 2 -- ἣν Ζεύς, ἐπειδὴ συνῆλθε, δείσας Ἥραν ὑπὸ γῆν ἔκρυψε, καὶ τὸν κυοφορηθέντα παῖδα Τιτυὸν ὑπερμεγέθη εἰς φῶς ἀνήγαγεν. οὗτος ἐρχομένην 1 -- εἰς Πυθὼ Λητὼ θεωρήσας, πόθῳ κατασχεθεὶς ἐπισπᾶται· ἡ δὲ τοὺς παῖδας ἐπικαλεῖται καὶ κατατοξεύουσιν αὐτόν. κολάζεται δὲ καὶ μετὰ θάνατον· γῦπες γὰρ αὐτοῦ τὴν καρδίαν ἐν Ἅιδου ἐσθίουσιν. 2.4.5. ἐγένοντο δὲ ἐξ Ἀνδρομέδας παῖδες αὐτῷ, πρὶν μὲν ἐλθεῖν εἰς τὴν Ἑλλάδα Πέρσης, ὃν παρὰ Κηφεῖ κατέλιπεν (ἀπὸ τούτου δὲ τοὺς Περσῶν βασιλέας λέγεται γενέσθαι), ἐν Μυκήναις δὲ Ἀλκαῖος καὶ Σθένελος καὶ Ἕλειος 7 -- Μήστωρ τε καὶ Ἠλεκτρύων, καὶ θυγάτηρ Γοργοφόνη, ἣν Περιήρης ἔγημεν. ἐκ μὲν οὖν Ἀλκαίου καὶ Ἀστυδαμείας τῆς Πέλοπος, ὡς δὲ ἔνιοι λέγουσι Λαονόμης τῆς Γουνέως, ὡς δὲ ἄλλοι πάλιν Ἱππονόμης τῆς Μενοικέως, Ἀμφιτρύων ἐγένετο καὶ θυγάτηρ Ἀναξώ, ἐκ δὲ Μήστορος καὶ Λυσιδίκης τῆς Πέλοπος Ἱπποθόη. ταύτην ἁρπάσας Ποσειδῶν καὶ κομίσας ἐπὶ τὰς Ἐχινάδας νήσους μίγνυται, καὶ γεννᾷ Τάφιον, ὃς ᾤκισε Τάφον καὶ τοὺς λαοὺς Τηλεβόας ἐκάλεσεν, ὅτι τηλοῦ τῆς πατρίδος ἔβη. ἐκ Ταφίου δὲ παῖς Πτερέλαος ἐγένετο· τοῦτον ἀθάνατον ἐποίησε Ποσειδῶν, ἐν τῇ κεφαλῇ χρυσῆν ἐνθεὶς τρίχα. Πτερελάῳ δὲ ἐγένοντο παῖδες Χρομίος Τύραννος Ἀντίοχος Χερσιδάμας Μήστωρ Εὐήρης. Ἠλεκτρύων δὲ γήμας τὴν Ἀλκαίου θυγατέρα Ἀναξώ, ἐγέννησε θυγατέρα. μὲν Ἀλκμήνην, παῖδας δὲ Στρατοβάτην 1 -- Γοργοφόνον Φυλόνομον 2 -- Κελαινέα Ἀμφίμαχον Λυσίνομον Χειρίμαχον Ἀνάκτορα Ἀρχέλαον, μετὰ δὲ τούτους καὶ νόθον ἐκ Φρυγίας γυναικὸς Μιδέας 3 -- Λικύμνιον. Σθενέλου δὲ καὶ Νικίππης τῆς Πέλοπος Ἀλκυόνη 1 -- καὶ Μέδουσα, ὕστερον δὲ καὶ Εὐρυσθεὺς ἐγένετο, ὃς καὶ Μυκηνῶν ἐβασίλευσεν. ὅτε γὰρ Ἡρακλῆς ἔμελλε γεννᾶσθαι, Ζεὺς ἐν θεοῖς ἔφη τὸν ἀπὸ Περσέως γεννηθησόμενον τότε βασιλεύσειν Μυκηνῶν, Ἥρα δὲ διὰ 2 -- ζῆλον Εἰλειθυίας 3 -- ἔπεισε τὸν μὲν Ἀλκμήνης τόκον ἐπισχεῖν, Εὐρυσθέα δὲ τὸν Σθενέλου παρεσκεύασε γεννηθῆναι ἑπταμηνιαῖον ὄντα. 2.8.5. ἐπὶ δὲ τοῖς βωμοῖς οἷς ἔθυσαν εὗρον σημεῖα κείμενα οἱ μὲν λαχόντες Ἄργος φρῦνον, οἱ δὲ Λακεδαίμονα 2 -- δράκοντα, οἱ δὲ Μεσσήνην ἀλώπεκα. περὶ δὲ τῶν σημείων ἔλεγον οἱ μάντεις, τοῖς μὲν τὸν φρῦνον καταλαβοῦσιν 3 -- ἐπὶ τῆς πόλεως μένειν ἄμεινον (μὴ γὰρ ἔχειν ἀλκὴν πορευόμενον τὸ θηρίον), τοὺς δὲ δράκοντα καταλαβόντας δεινοὺς ἐπιόντας ἔλεγον ἔσεσθαι, τοὺς δὲ τὴν ἀλώπεκα δολίους. Τήμενος μὲν οὖν παραπεμπόμενος τοὺς παῖδας Ἀγέλαον καὶ Εὐρύπυλον καὶ Καλλίαν, τῇ θυγατρὶ προσανεῖχεν Ὑρνηθοῖ καὶ τῷ ταύτης ἀνδρὶ Δηιφόντῃ. ὅθεν οἱ παῖδες πείθουσί τινας 4 -- ἐπὶ μισθῷ τὸν πατέρα αὐτῶν φονεῦσαι. γενομένου δὲ τοῦ φόνου τὴν βασιλείαν ὁ στρατὸς ἔχειν ἐδικαίωσεν Ὑρνηθὼ καὶ Δηιφόντην. 5 -- Κρεσφόντης δὲ οὐ πολὺν Μεσσήνης βασιλεύσας χρόνον μετὰ δύο παίδων φονευθεὶς ἀπέθανε. Πολυφόντης δὲ ἐβασίλευσεν, αὐτῶν 6 -- τῶν Ἡρακλειδῶν ὑπάρχων, καὶ τὴν τοῦ φονευθέντος γυναῖκα Μερόπην ἄκουσαν ἔλαβεν. ἀνῃρέθη δὲ καὶ οὗτος. τρίτον γὰρ ἔχουσα παῖδα Μερόπη καλούμενον Αἴπυτον 1 -- ἔδωκε τῷ ἑαυτῆς πατρὶ τρέφειν. οὗτος ἀνδρωθεὶς καὶ κρύφα κατελθὼν ἔκτεινε Πολυφόντην καὶ τὴν πατρῴαν βασιλείαν ἀπέλαβεν. 3.5.2. διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο. 3.15.7. καὶ Τροιζῆνα διοδεύων ἐπιξενοῦται Πιτθεῖ τῷ Πέλοπος, ὃς τὸν χρησμὸν συνείς, μεθύσας αὐτὸν τῇ θυγατρὶ συγκατέκλινεν Αἴθρᾳ. τῇ δὲ αὐτῇ νυκτὶ καὶ Ποσειδῶν ἐπλησίασεν αὐτῇ. Αἰγεὺς δὲ ἐντειλάμενος Αἴθρᾳ, ἐὰν ἄρρενα γεννήσῃ, τρέφειν, τίνος ἐστὶ μὴ λέγουσαν, 2 -- ἀπέλιπεν ὑπό τινα πέτραν 3 -- μάχαιραν καὶ πέδιλα, εἰπών, ὅταν ὁ παῖς δύνηται τὴν πέτραν ἀποκυλίσας ἀνελέσθαι ταῦτα, τότε μετʼ αὐτῶν αὐτὸν ἀποπέμπειν. αὐτὸς δὲ ἧκεν εἰς Ἀθήνας, καὶ τὸν τῶν Παναθηναίων ἀγῶνα ἐπετέλει, ἐν ᾧ ὁ Μίνωος παῖς Ἀνδρόγεως ἐνίκησε πάντας. τοῦτον Αἰγεὺς 4 -- ἐπὶ τὸν Μαραθώνιον ἔπεμψε ταῦρον, ὑφʼ οὗ διεφθάρη. ἔνιοι δὲ αὐτὸν λέγουσι πορευόμενον εἰς Θήβας 5 -- ἐπὶ τὸν Λαΐου ἀγῶνα πρὸς τῶν ἀγωνιστῶν ἐνεδρευθέντα διὰ φθόνον ἀπολέσθαι. Μίνως δέ, ἀγγελθέντος αὐτῷ τοῦ θανάτου, 1 -- θύων ἐν Πάρῳ ταῖς χάρισι, τὸν μὲν στέφανον ἀπὸ τῆς κεφαλῆς ἔρριψε καὶ τὸν αὐλὸν κατέσχε, τὴν δὲ θυσίαν οὐδὲν ἧττον ἐπετέλεσεν· ὅθεν ἔτι καὶ δεῦρο χωρὶς αὐλῶν καὶ στεφάνων ἐν Πάρῳ θύουσι ταῖς χάρισι. | 1.4.1. of the daughters of Coeus, Asteria in the likeness of a quail flung herself into the sea in order to escape the amorous advances of Zeus, and a city was formerly called after her Asteria, but afterwards it was named Delos . But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo. Now Artemis devoted herself to the chase and remained a maid; but Apollo learned the art of prophecy from Pan, the son of Zeus and Hybris, and came to Delphi, where Themis at that time used to deliver oracles; and when the snake Python, which guarded the oracle, would have hindered him from approaching the chasm, he killed it and took over the oracle. Not long afterwards he slew also Tityus, who was a son of Zeus and Elare, daughter of Orchomenus ; for her, after he had debauched her, Zeus hid under the earth for fear of Hera, and brought forth to the light the son Tityus, of monstrous size, whom she had borne in her womb. When Latona came to Pytho, Tityus beheld her, and overpowered by lust drew her to him. But she called her children to her aid, and they shot him down with their arrows. And he is punished even after death; for vultures eat his heart in Hades. 1.4.1. of the daughters of Coeus, Asteria in the likeness of a quail flung herself into the sea in order to escape the amorous advances of Zeus, and a city was formerly called after her Asteria, but afterwards it was named Delos. But Latona for her intrigue with Zeus was hunted by Hera over the whole earth, till she came to Delos and brought forth first Artemis, by the help of whose midwifery she afterwards gave birth to Apollo. Now Artemis devoted herself to the chase and remained a maid; but Apollo learned the art of prophecy from Pan, the son of Zeus and Hybris, and came to Delphi, where Themis at that time used to deliver oracles; and when the snake Python, which guarded the oracle, would have hindered him from approaching the chasm, he killed it and took over the oracle. Not long afterwards he slew also Tityus, who was a son of Zeus and Elare, daughter of Orchomenus; for her, after he had debauched her, Zeus hid under the earth for fear of Hera, and brought forth to the light the son Tityus, of monstrous size, whom she had borne in her womb. When Latona came to Pytho, Tityus beheld her, and overpowered by lust drew her to him. But she called her children to her aid, and they shot him down with their arrows. And he is punished even after death; for vultures eat his heart in Hades. 2.4.5. And he had sons by Andromeda: before he came to Greece he had Perses, whom he left behind with Cepheus ( and from him it is said that the kings of Persia are descended); and in Mycenae he had Alcaeus and Sthenelus and Heleus and Mestor and Electryon, and a daughter Gorgophone, whom Perieres married. Alcaeus had a son Amphitryon and a daughter Anaxo by Astydamia, daughter of Pelops; but some say he had them by Laonome, daughter of Guneus, others that he had them by Hipponome, daughter of Menoeceus; and Mestor had Hippothoe by Lysidice, daughter of Pelops. This Hippothoe was carried off by Poseidon, who brought her to the Echinadian Islands, and there had intercourse with her, and begat Taphius, who colonized Taphos and called the people Teleboans, because he had gone far from his native land. And Taphius had a son Pterelaus, whom Poseidon made immortal by implanting a golden hair in his head. And to Pterelaus were born sons, to wit, Chromius, Tyrannus, Antiochus, Chersidamas, Mestor, and Eueres. Electryon married Anaxo, daughter of Alcaeus, and begat a daughter Alcmena, and sons, to wit, Stratobates, Gorgophonus, Phylonomus, Celaeneus, Amphimachus, Lysinomus, Chirimachus, Anactor, and Archelaus; and after these he had also a bastard son, Licymnius, by a Phrygian woman Midea . Sthenelus had daughters, Alcyone and Medusa, by Nicippe, daughter of Pelops; and he had afterwards a son Eurystheus, who reigned also over Mycenae . For when Hercules was about to be born, Zeus declared among the gods that the descendant of Perseus then about to be born would reign over Mycenae, and Hera out of jealousy persuaded the Ilithyias to retard Alcmena's delivery, and contrived that Eurystheus, son of Sthenelus, should be born a seven-month child. 2.4.5. And he had sons by Andromeda: before he came to Greece he had Perses, whom he left behind with Cepheus (and from him it is said that the kings of Persia are descended); and in Mycenae he had Alcaeus and Sthenelus and Heleus and Mestor and Electryon, and a daughter Gorgophone, whom Perieres married. Alcaeus had a son Amphitryon and a daughter Anaxo by Astydamia, daughter of Pelops; but some say he had them by Laonome, daughter of Guneus, others that he had them by Hipponome, daughter of Menoeceus; and Mestor had Hippothoe by Lysidice, daughter of Pelops. This Hippothoe was carried off by Poseidon, who brought her to the Echinadian Islands, and there had intercourse with her, and begat Taphius, who colonized Taphos and called the people Teleboans, because he had gone far from his native land. And Taphius had a son Pterelaus, whom Poseidon made immortal by implanting a golden hair in his head. And to Pterelaus were born sons, to wit, Chromius, Tyrannus, Antiochus, Chersidamas, Mestor, and Eueres. Electryon married Anaxo, daughter of Alcaeus, and begat a daughter Alcmena, and sons, to wit, Stratobates, Gorgophonus, Phylonomus, Celaeneus, Amphimachus, Lysinomus, Chirimachus, Anactor, and Archelaus; and after these he had also a bastard son, Licymnius, by a Phrygian woman Midea. Sthenelus had daughters, Alcyone and Medusa, by Nicippe, daughter of Pelops; and he had afterwards a son Eurystheus, who reigned also over Mycenae. For when Hercules was about to be born, Zeus declared among the gods that the descendant of Perseus then about to be born would reign over Mycenae, and Hera out of jealousy persuaded the Ilithyias to retard Alcmena's delivery, and contrived that Eurystheus, son of Sthenelus, should be born a seven-month child. 2.8.5. And on the altars on which they sacrificed they found signs lying: for they who got Argos by the lot found a toad; those who got Lacedaemon found a serpent; and those who got Messene found a fox. As to these signs the seers said that those who found the toad had better stay in the city ( seeing that the animal has no strength when it walks); that those who found the serpent would be terrible in attack, and that those who found the fox would be wily. Now Temenus, passing over his sons Agelaus, Eurypylus, and Callias, favoured his daughter Hyrnetho and her husband Deiphontes; hence his sons hired some fellows to murder their father. On the perpetration of the murder the army decided that the kingdom belonged to Hyrnetho and Deiphontes. Cresphontes had not long reigned over Messene when he was murdered with two of his sons; and Polyphontes, one of the true Heraclids, came to the throne and took to wife, against her will, Merope, the wife of the murdered man. But he too was slain. For Merope had a third son, called Aepytus, whom she gave to her own father to bring up. When he was come to manhood he secretly returned, killed Polyphontes, and recovered the kingdom of his fathers. 2.8.5. And on the altars on which they sacrificed they found signs lying: for they who got Argos by the lot found a toad; those who got Lacedemon found a serpent; and those who got Messene found a fox. As to these signs the seers said that those who found the toad had better stay in the city (seeing that the animal has no strength when it walks); that those who found the serpent would be terrible in attack, and that those who found the fox would be wily. Now Temenus, passing over his sons Agelaus, Eurypylus, and Callias, favoured his daughter Hyrnethon and her husband Deiphontes; hence his sons hired some fellows to murder their father. On the perpetration of the murder the army decided that the kingdom belonged to Hyrnethon and Deiphontes. Cresphontes had not long reigned over Messene when he was murdered with two of his sons; and Polyphontes, one of the true Heraclids, came to the throne and took to wife, against her will, Merope, the wife of the murdered man. But he too was slain. For Merope had a third son, called Aepytus, whom she gave to her own father to bring up. When he was come to manhood he secretly returned, killed Polyphontes, and recovered the kingdom of his fathers. 3.5.2. Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts. 3.15.7. And journeying by way of Troezen, he lodged with Pittheus, son of Pelops, who, understanding the oracle, made him drunk and caused him to lie with his daughter Aethra. But in the same night Poseidon also had connexion with her. Now Aegeus charged Aethra that, if she gave birth to a male child, she should rear it, without telling whose it was; and he left a sword and sandals under a certain rock, saying that when the boy could roll away the rock and take them up, she was then to send him away with them. But he himself came to Athens and celebrated the games of the Panathenian festival, in which Androgeus, son of Minos, vanquished all comers. Him Aegeus sent against the bull of Marathon, by which he was destroyed. But some say that as he journeyed to Thebes to take part in the games in honor of Laius, he was waylaid and murdered by the jealous competitors. But when the tidings of his death were brought to Minos, as he was sacrificing to the Graces in Paros, he threw away the garland from his head and stopped the music of the flute, but nevertheless completed the sacrifice; hence down to this day they sacrifice to the Graces in Paros without flutes and garlands. |
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52. Arrian, Anabasis of Alexander, 2.3.3, 2.4.1 (1st cent. CE - missingth cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71, 190| 2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν. | |
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53. Plutarch, Theseus, 16.3-16.4, 23.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 211| 16.3. καὶ γὰρ ὁ Μίνως ἀεὶ διετέλει κακῶς ἀκούων καὶ λοιδορούμενος ἐν τοῖς Ἀττικοῖς θεάτροις, καὶ οὔτε Ἡσίοδος αὐτὸν ὤνησε βασιλεύτατον οὔτε Ὅμηρος ὀαριστὴν Διὸς προσαγορεύσας, ἀλλʼ ἐπικρατήσαντες οἱ τραγικοὶ πολλὴν ἀπὸ τοῦ λογείου καὶ τῆς σκηνῆς ἀδοξίαν αὐτοῦ κατεσκέδασαν ὡς χαλεποῦ καὶ βιαίου γενομένου. καίτοι φασὶ τὸν μὲν Μίνω βασιλέα καὶ νομοθέτην, δικαστὴν δὲ τὸν Ῥαδάμανθυν εἶναι καὶ φύλακα τῶν ὡρισμένων ὑπʼ ἐκείνου δικαίων. 23.1. τὸ δὲ πλοῖον ἐν ᾧ μετὰ τῶν ἠϊθέων ἔπλευσε καὶ πάλιν ἐσώθη, τὴν τριακόντορον, ἄχρι τῶν Δημητρίου τοῦ Φαληρέως χρόνων διεφύλαττον οἱ Ἀθηναῖοι, τὰ μὲν παλαιὰ τῶν ξύλων ὑφαιροῦντες, ἄλλα δὲ ἐμβάλλοντες ἰσχυρὰ καὶ συμπηγνύντες οὕτως ὥστε καὶ τοῖς· φιλοσόφοις εἰς τὸν αὐξόμενον λόγον ἀμφιδοξούμενον παράδειγμα τὸ πλοῖον εἶναι, τῶν μὲν ὡς τὸ αὐτό, τῶν δὲ ὡς οὐ τὸ αὐτὸ διαμένοι λεγόντων. | |
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| 54. Athenaeus, The Learned Banquet, 10.415b (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71 |
| 55. Aelius Aristides, Orations, 38.11-38.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98 |
| 56. Agathemerus, Geographiae Informatio, 1.1.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 193 |
57. Aelian, Varia Historia, 3.18, 4.17 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 71 | 3.18. Theopompus relates a discourse between Midas the Phrygian and Silenus. This Silenus was son of a Nymph, inferior by nature to the Gods only, superior to men and Death. Amongst other things, Silenus told Midas that Europe, Asia and Africa were Islands surrounded by the Ocean: That there was but one Continent only, which was beyond this world, and that as to magnitude it was infinite: That in it were bred, besides other very great creatures, men twice as big as those here, and they lived double our age: That many great cities are there, and peculiar manners of life; and that they have laws wholly different from those amongst us: That there are two cities far greater then the rest, nothing to like each other; one named Machimus, warlike, the other Eusebes, Pious: That the Pious people live in peace, abounding in wealth, and reap the fruits of the Earth without ploughs or oxen, having no need of tillage or sowing. They live, as he said, free from sickness, and die laughing, and with great pleasure: They are so exactly just, that the Gods many times vouchsafe to converse with them. The inhabitants of the city Machimus are very warlike, continually armed and fighting: They subdue their neighbours, and this one city predominates over many. The inhabitants are not fewer then two hundred myriads: they die sometimes of sickness, but this happens very rarely, for most commonly they are killed in the wars by stones or wood, for they are invulnerable by steel. They have vast plenty of gold and silver, insomuch that gold is of less value with them then iron with us. He said that they once designed a voyage to these our Islands, and sailed upon the Ocean, being in number a thousand myriads of men, till they came to the Hyperboreans; but understanding that they were the happiest men amongst us, they contemned us as persons that led a mean inglorious life, and therefore thought it not worth their going farther. He added what is yet more wonderful, that there are men living amongst them called Meropes, who inhabit many great cities; and that at the farthest end of their country there is a place named Anostus, (from whence there is no return) which resembles a Gulf; it is neither very light nor very dark, the air being dusky intermingled with a kind of red: That there are two rivers in this place, one of pleasure, the other of grief; and that along each river grow trees of the bigness of a plane-tree. Those which grow up by the river of grief bear fruit of this nature; If any one eat of them, he shall spend all the rest of his life in tears and grief, and so die. The other trees which grow by the river of pleasure produce fruit of a contrary nature, for who tasts thereof shall be eased from all his former desires: If he loved any thing, he shall quite forget it; and in a short time shall become younger, and live over again his former years: he shall cast off old age, and return to the prime of his strength, becoming first a young man, then a child, lastly, an infant, and so die. This, if any man think the Chian worthy credit, he may believe. To me he appears an egregious Romancer as well in this as other things. 4.17. Pythagoras taught men that he was begotten of a better kind then mortal nature. For on the same day, and at the same hour, he was seen at Metapontium and in Crotona. Likewise at Olympia he shewed one of his thighs which was of gold; and did make Myllias the Crotonian call to mind that he had been Midas son of Cordius a Phrygian. He also stroked a white Eagle which came to him of her own accord, and as he passed over the river Cosa, the river saluted him, saying "Hail Pythagoras." He affirmed the leaf of mallows to be most sacred. He said that Arithmetic is the wisest of all things: Next, he who imposed names on things. And that earthquakes were nothing else but conventions of the dead: And that the rainbow is the beams of the Sun: And that the sound which frequently strikes the ear is the voice of Daemons. It was not lawful to doubt of any thing he said or question about it, but to acquiesce in what he said as in a divine oracle. And when he came to cities, a report was spread that he came not to teach, but to heal. The same Pythagoras commanded to abstain from the heart, and from a white cock, and from all things that died of themselves, and not to use baths, nor to go in the common road; it being doubtful whether these things were pure. |
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58. Pausanias, Description of Greece, 1.4.5, 1.26.5-1.26.6, 1.27.2, 1.28.2, 2.16.6, 2.17.3, 2.17.5, 2.19.2, 2.19.8, 2.20.6, 2.21.2, 2.21.8, 2.22.1, 2.22.4, 2.22.8-2.22.9, 2.24.1, 2.25.8-2.25.9, 2.26.2, 2.27.7, 2.28.2, 2.31.6, 2.32.5, 2.32.8, 2.33.2, 2.34-2.35, 2.36.1-2.36.5, 2.37.1-2.37.3, 3.14.3, 4.34.9-4.34.12, 5.1.6, 5.23.1-5.23.2, 9.5.7, 9.20.4-9.20.5, 9.35.3, 10.10.3-10.10.5, 10.11.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •apollo, in myth •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song •apollo pythaieus, at asine, in traditional maritime myth-ritual network •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98, 144, 145, 147, 148, 149, 150, 151, 152, 153, 162, 165, 168, 169, 170, 171, 173, 174, 175, 176, 177, 178; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68, 71, 212, 291, 292| 1.4.5. Γαλατῶν δὲ οἱ πολλοὶ ναυσὶν ἐς τὴν Ἀσίαν διαβάντες τὰ παραθαλάσσια αὐτῆς ἐλεηλάτουν· χρόνῳ δὲ ὕστερον οἱ Πέργαμον ἔχοντες, πάλαι δὲ Τευθρανίαν καλουμένην, ἐς ταύτην Γαλάτας ἐλαύνουσιν ἀπὸ θαλάσσης. οὗτοι μὲν δὴ τὴν ἐκτὸς Σαγγαρίου χώραν ἔσχον Ἄγκυραν πόλιν ἑλόντες Φρυγῶν, ἣν Μίδας ὁ Γορδίου πρότερον ᾤκισεν—ἄγκυρα δέ, ἣν ὁ Μίδας ἀνεῦρεν, ἦν ἔτι καὶ ἐς ἐμὲ ἐν ἱερῷ Διὸς καὶ κρήνη Μίδου καλουμένη· ταύτην οἴνῳ κεράσαι Μίδαν φασὶν ἐπὶ τὴν θήραν τοῦ Σιληνοῦ—, ταύτην τε δὴ τὴν Ἄγκυραν εἷλον καὶ Πεσσινοῦντα τὴν ὑπὸ τὸ ὄρος τὴν Ἄγδιστιν, ἔνθα καὶ τὸν Ἄττην τεθάφθαι λέγουσι. 1.26.5. —ἔστι δὲ καὶ οἴκημα Ἐρέχθειον καλούμενον· πρὸ δὲ τῆς ἐσόδου Διός ἐστι βωμὸς Ὑπάτου, ἔνθα ἔμψυχον θύουσιν οὐδέν, πέμματα δὲ θέντες οὐδὲν ἔτι οἴνῳ χρήσασθαι νομίζουσιν. ἐσελθοῦσι δέ εἰσι βωμοί, Ποσειδῶνος, ἐφʼ οὗ καὶ Ἐρεχθεῖ θύουσιν ἔκ του μαντεύματος, καὶ ἥρωος Βούτου, τρίτος δὲ Ἡφαίστου· γραφαὶ δὲ ἐπὶ τῶν τοίχων τοῦ γένους εἰσὶ τοῦ Βαυταδῶν καὶ—διπλοῦν γάρ ἐστι τὸ οἴκημα— καὶ ὕδωρ ἐστὶν ἔνδον θαλάσσιον ἐν φρέατι. τοῦτο μὲν θαῦμα οὐ μέγα· καὶ γὰρ ὅσοι μεσόγαιαν οἰκοῦσιν, ἄλλοις τε ἔστι καὶ Καρσὶν Ἀφροδισιεῦσιν· ἀλλὰ τόδε τὸ φρέαρ ἐς συγγραφὴν παρέχεται κυμάτων ἦχον ἐπὶ νότῳ πνεύσαντι. καὶ τριαίνης ἐστὶν ἐν τῇ πέτρᾳ σχῆμα· ταῦτα δὲ λέγεται Ποσειδῶνι μαρτύρια ἐς τὴν ἀμφισβήτησιν τῆς χώρας φανῆναι. 1.26.6. ἱερὰ μὲν τῆς Ἀθηνᾶς ἐστιν ἥ τε ἄλλη πόλις καὶ ἡ πᾶσα ὁμοίως γῆ—καὶ γὰρ ὅσοις θεοὺς καθέστηκεν ἄλλους ἐν τοῖς δήμοις σέβειν, οὐδέν τι ἧσσον τὴν Ἀθηνᾶν ἄγουσιν ἐν τιμῇ—, τὸ δὲ ἁγιώτατον ἐν κοινῷ πολλοῖς πρότερον νομισθὲν ἔτεσιν ἢ συνῆλθον ἀπὸ τῶν δήμων ἐστὶν Ἀθηνᾶς ἄγαλμα ἐν τῇ νῦν ἀκροπόλει, τότε δὲ ὀνομαζομένῃ πόλει· φήμη δὲ ἐς αὐτὸ ἔχει πεσεῖν ἐκ τοῦ οὐρανοῦ. καὶ τοῦτο μὲν οὐκ ἐπέξειμι εἴτε οὕτως εἴτε ἄλλως ἔχει, λύχνον δὲ τῇ θεῷ χρυσοῦν Καλλίμαχος ἐποίησεν· 1.27.2. περὶ δὲ τῆς ἐλαίας οὐδὲν ἔχουσιν ἄλλο εἰπεῖν ἢ τῇ θεῷ μαρτύριον γενέσθαι τοῦτο ἐς τὸν ἀγῶνα τὸν ἐπὶ τῇ χώρᾳ· λέγουσι δὲ καὶ τάδε, κατακαυθῆναι μὲν τὴν ἐλαίαν, ἡνίκα ὁ Μῆδος τὴν πόλιν ἐνέπρησεν Ἀθηναίοις, κατακαυθεῖσαν δὲ αὐθημερὸν ὅσον τε ἐπὶ δύο βλαστῆσαι πήχεις. τῷ ναῷ δὲ τῆς Ἀθηνᾶς Πανδρόσου ναὸς συνεχής ἐστι· καὶ ἔστι Πάνδροσος ἐς τὴν παρακαταθήκην ἀναίτιος τῶν ἀδελφῶν μόνη. 1.28.2. χωρὶς δὲ ἢ ὅσα κατέλεξα δύο μὲν Ἀθηναίοις εἰσὶ δεκάται πολεμήσασιν, ἄγαλμα Ἀθηνᾶς χαλκοῦν ἀπὸ Μήδων τῶν ἐς Μαραθῶνα ἀποβάντων τέχνη Φειδίου —καί οἱ τὴν ἐπὶ τῆς ἀσπίδος μάχην Λαπιθῶν πρὸς Κενταύρους καὶ ὅσα ἄλλα ἐστὶν ἐπειργασμένα λέγουσι τορεῦσαι Μῦν, τῷ δὲ Μυῒ ταῦτά τε καὶ τὰ λοιπὰ τῶν ἔργων Παρράσιον καταγράψαι τὸν Εὐήνορος· ταύτης τῆς Ἀθηνᾶς ἡ τοῦ δόρατος αἰχμὴ καὶ ὁ λόφος τοῦ κράνους ἀπὸ Σουνίου προσπλέουσίν ἐστιν ἤδη σύνοπτα—, καὶ ἅρμα κεῖται χαλκοῦν ἀπὸ Βοιωτῶν δεκάτη καὶ Χαλκιδέων τῶν ἐν Εὐβοίᾳ. δύο δὲ ἄλλα ἐστὶν ἀναθήματα, Περικλῆς ὁ Ξανθίππου καὶ τῶν ἔργων τῶν Φειδίου θέας μάλιστα ἄξιον Ἀθηνᾶς ἄγαλμα ἀπὸ τῶν ἀναθέντων καλουμένης Λημνίας. 2.16.6. Μυκηνῶν δὲ ἐν τοῖς ἐρειπίοις κρήνη τέ ἐστι καλουμένη Περσεία καὶ Ἀτρέως καὶ τῶν παίδων ὑπόγαια οἰκοδομήματα, ἔνθα οἱ θησαυροί σφισι τῶν χρημάτων ἦσαν. τάφος δὲ ἔστι μὲν Ἀτρέως, εἰσὶ δὲ καὶ ὅσους σὺν Ἀγαμέμνονι ἐπανήκοντας ἐξ Ἰλίου δειπνίσας κατεφόνευσεν Αἴγισθος. τοῦ μὲν δὴ Κασσάνδρας μνήματος ἀμφισβητοῦσι Λακεδαιμονίων οἱ περὶ Ἀμύκλας οἰκοῦντες· ἕτερον δέ ἐστιν Ἀγαμέμνονος, τὸ δὲ Εὐρυμέδοντος τοῦ ἡνιόχου, καὶ Τελεδάμου τὸ αὐτὸ καὶ Πέλοπος— τούτους γὰρ τεκεῖν διδύμους Κασσάνδραν φασί, 2.17.3. ἀρχιτέκτονα μὲν δὴ γενέσθαι τοῦ ναοῦ λέγουσιν Εὐπόλεμον Ἀργεῖον· ὁπόσα δὲ ὑπὲρ τοὺς κίονάς ἐστιν εἰργασμένα, τὰ μὲν ἐς τὴν Διὸς γένεσιν καὶ θεῶν καὶ γιγάντων μάχην ἔχει, τὰ δὲ ἐς τὸν πρὸς Τροίαν πόλεμον καὶ Ἰλίου τὴν ἅλωσιν. ἀνδριάντες τε ἑστήκασι πρὸ τῆς ἐσόδου καὶ γυναικῶν, αἳ γεγόνασιν ἱέρειαι τῆς Ἥρας, καὶ ἡρώων ἄλλων τε καὶ Ὀρέστου· τὸν γὰρ ἐπίγραμμα ἔχοντα, ὡς εἴη βασιλεὺς Αὔγουστος, Ὀρέστην εἶναι λέγουσιν. ἐν δὲ τῷ προνάῳ τῇ μὲν Χάριτες ἀγάλματά ἐστιν ἀρχαῖα, ἐν δεξιᾷ δὲ κλίνη τῆς Ἥρας καὶ ἀνάθημα ἀσπὶς ἣν Μενέλαός ποτε ἀφείλετο Εὔφορβον ἐν Ἰλίῳ. 2.17.5. λέγεται δὲ παρεστηκέναι τῇ Ἥρᾳ τέχνη Ναυκύδους ἄγαλμα Ἥβης, ἐλέφαντος καὶ τοῦτο καὶ χρυσοῦ· παρὰ δὲ αὐτήν ἐστιν ἐπὶ κίονος ἄγαλμα Ἥρας ἀρχαῖον. τὸ δὲ ἀρχαιότατον πεποίηται μὲν ἐξ ἀχράδος, ἀνετέθη δὲ ἐς Τίρυνθα ὑπὸ Πειράσου τοῦ Ἄργου, Τίρυνθα δὲ ἀνελόντες Ἀργεῖοι κομίζουσιν ἐς τὸ Ἡραῖον· ὃ δὴ καὶ αὐτὸς εἶδον, καθήμενον ἄγαλμα οὐ μέγα. 2.19.2. Ἀργεῖοι δέ, ἅτε ἰσηγορίαν καὶ τὸ αὐτόνομον ἀγαπῶντες ἐκ παλαιοτάτου, τὰ τῆς ἐξουσίας τῶν βασιλέων ἐς ἐλάχιστον προήγαγον, ὡς Μήδωνι τῷ Κείσου καὶ τοῖς ἀπογόνοις τὸ ὄνομα λειφθῆναι τῆς βασιλείας μόνον. Μέλταν δὲ τὸν Λακήδου δέκατον ἀπόγονον Μήδωνος τὸ παράπαν ἔπαυσεν ἀρχῆς καταγνοὺς ὁ δῆμος. 2.19.8. τάφοι δέ εἰσιν ὁ μὲν Λίνου τοῦ Ἀπόλλωνος καὶ Ψαμάθης τῆς Κροτώπου, τὸν δὲ λέγουσιν εἶναι Λίνου τοῦ ποιήσαντος τὰ ἔπη. τὰ μὲν οὖν ἐς τοῦτον οἰκειότερα ὄντα ἑτέρῳ λόγῳ παρίημι τῷδε, τὰ δὲ ἐς τὸν Ψαμάθης ἡ Μεγαρική μοι συγγραφὴ προεδήλωσεν. ἐπὶ τούτοις ἐστὶν Ἀπόλλων Ἀγυιεὺς καὶ βωμὸς Ὑετίου Διός, ἔνθα οἱ συσπεύδοντες Πολυνείκει τὴν ἐς Θήβας κάθοδον ἀποθανεῖσθαι συνώμοσαν, ἢν μὴ τὰς Θήβας γένηταί σφισιν ἑλεῖν. ἐς δὲ τοῦ Προμηθέως τὸ μνῆμα ἧσσόν μοι δοκοῦσιν Ὀπουντίων εἰκότα λέγειν, λέγουσι δὲ ὅμως. 2.20.6. τῶν δὲ ἀνδριάντων οὐ πόρρω δείκνυται Δαναοῦ μνῆμα καὶ Ἀργείων τάφος κενὸς ὁπόσους ἔν τε Ἰλίῳ καὶ ὀπίσω κομιζομένους ἐπέλαβεν ἡ τελευτή. καὶ Διός ἐστιν ἐνταῦθα ἱερὸν Σωτῆρος καὶ παριοῦσίν ἐστιν οἴκημα· ἐνταῦθα τὸν Ἄδωνιν αἱ γυναῖκες Ἀργείων ὀδύρονται. ἐν δεξιᾷ δὲ τῆς ἐσόδου τῷ Κηφισῷ πεποίηται τὸ ἱερόν· τῷ δὲ ποταμῷ τούτῳ τὸ ὕδωρ φασὶν οὐ καθάπαξ ὑπὸ τοῦ Ποσειδῶνος ἀφανισθῆναι, ἀλλὰ ἐνταῦθα δὴ μάλιστα, ἔνθα καὶ τὸ ἱερόν ἐστι, συνιᾶσιν ὑπὸ γῆν ῥέοντος. 2.22.1. τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ. 2.22.8. ἐρχομένῳ δὲ ὁδὸν εὐθεῖαν ἐς γυμνάσιον Κυλάραβιν, ἀπὸ τοῦ παιδὸς ὀνομαζόμενον τοῦ Σθενέλου, τέθαπται δὴ Λικύμνιος ὁ Ἠλεκτρύωνος· ἀποθανεῖν δʼ αὐτὸν Ὅμηρος ὑπὸ Τληπτολέμου φησὶ τοῦ Ἡρακλέους, καὶ διὰ τὸν φόνον τοῦτον ἔφυγεν ἐξ Ἄργους Τληπτόλεμος. ὀλίγον δὲ τῆς ἐπὶ Κυλάραβιν καὶ τὴν ταύτῃ πύλην ἀποτραπεῖσι Σακάδα μνῆμά ἐστιν, ὃς τὸ αὔλημα τὸ Πυθικὸν πρῶτος ηὔλησεν ἐν Δελφοῖς· 2.22.9. καὶ τὸ ἔχθος τὸ Ἀπόλλωνι διαμένον ἐς τοὺς αὐλητὰς ἔτι ἀπὸ Μαρσύου καὶ τῆς ἁμίλλης τοῦ Σιληνοῦ παυθῆναι διὰ τοῦτον δοκεῖ τὸν Σακάδαν. ἐν δὲ τῷ γυμνασίῳ τῷ Κυλαράβου καὶ Πανία ἐστὶν Ἀθηνᾶ καλουμένη καὶ τάφον Σθενέλου δεικνύουσι, τὸν δὲ αὐτοῦ Κυλαράβου. πεποίηται δὲ οὐ πόρρω τοῦ γυμνασίου πολυάνδριον τοῖς μετὰ Ἀθηναίων πλεύσασιν Ἀργείοις ἐπὶ καταδουλώσει Συρακουσῶν τε καὶ Σικελίας. 2.24.1. τὴν δὲ ἀκρόπολιν Λάρισαν μὲν καλοῦσιν ἀπὸ τῆς Πελασγοῦ θυγατρός· ἀπὸ ταύτης δὲ καὶ δύο τῶν ἐν Θεσσαλίᾳ πόλεων, ἥ τε ἐπὶ θαλάσσῃ καὶ ἡ παρὰ τὸν Πηνειόν, ὠνομάσθησαν. ἀνιόντων δὲ ἐς τὴν ἀκρόπολιν ἔστι μὲν τῆς Ἀκραίας Ἥρας τὸ ἱερόν, ἔστι δὲ καὶ ναὸς Ἀπόλλωνος, ὃν Πυθαεὺς πρῶτος παραγενόμενος ἐκ Δελφῶν λέγεται ποιῆσαι. τὸ δὲ ἄγαλμα τὸ νῦν χαλκοῦν ἐστιν ὀρθόν, Δειραδιώτης Ἀπόλλων καλούμενος, ὅτι καὶ ὁ τόπος οὗτος καλεῖται Δειράς. ἡ δέ οἱ μαντικὴ—μαντεύεται γὰρ ἔτι καὶ ἐς ἡμᾶς— καθέστηκε τρόπον τοῦτον. γυνὴ μὲν προφητεύουσά ἐστιν, ἀνδρὸς εὐνῆς εἰργομένη· θυομένης δὲ ἐν νυκτὶ ἀρνὸς κατὰ μῆνα ἕκαστον, γευσαμένη δὴ τοῦ αἵματος ἡ γυνὴ κάτοχος ἐκ τοῦ θεοῦ γίνεται. 2.25.8. προϊοῦσι δὲ ἐντεῦθεν καὶ ἐκτραπεῖσιν ἐς δεξιὰν Τίρυνθός ἐστιν ἐρείπια. ἀνέστησαν δὲ καὶ Τιρυνθίους Ἀργεῖοι, συνοίκους προσλαβεῖν καὶ τὸ Ἄργος ἐπαυξῆσαι θελήσαντες. Τίρυνθα δὲ ἥρωα, ἀφʼ οὗ τῇ πόλει τὸ ὄνομα ἐγένετο, παῖδα Ἄργου τοῦ Διὸς εἶναι λέγουσι. τὸ δὲ τεῖχος, ὃ δὴ μόνον τῶν ἐρειπίων λείπεται, Κυκλώπων μέν ἐστιν ἔργον, πεποίηται δὲ ἀργῶν λίθων, μέγεθος ἔχων ἕκαστος λίθος ὡς ἀπʼ αὐτῶν μηδʼ ἂν ἀρχὴν κινηθῆναι τὸν μικρότατον ὑπὸ ζεύγους ἡμιόνων· λιθία δὲ ἐνήρμοσται πάλαι, ὡς μάλιστα αὐτῶν ἕκαστον ἁρμονίαν τοῖς μεγάλοις λίθοις εἶναι. 2.25.9. καταβάντων δὲ ὡς ἐπὶ θάλασσαν, ἐνταῦθα οἱ θάλαμοι τῶν Προίτου θυγατέρων εἰσίν· ἐπανελθόντων δὲ ἐς τὴν λεωφόρον, ἐπὶ Μήδειαν ἐς ἀριστερὰν ἥξεις. βασιλεῦσαι δέ φασιν Ἠλεκτρύωνα ἐν τῇ Μηδείᾳ τὸν πατέρα Ἀλκμήνης· ἐπʼ ἐμοῦ δὲ Μηδείας πλὴν τὸ ἔδαφος ἄλλο οὐδὲν ἐλείπετο. 2.26.2. καὶ ὁ μὲν ἐς Ἀθήνας ὁμοῦ τοῖς πολίταις ἀφικόμενος ἐνταῦθα ᾤκησε, Δηιφόντης δὲ καὶ Ἀργεῖοι τὴν Ἐπιδαυρίαν ἔσχον. ἀπεσχίσθησαν δὲ οὗτοι τῶν ἄλλων Ἀργείων Τημένου τελευτήσαντος, Δηιφόντης μὲν καὶ Ὑρνηθὼ κατʼ ἔχθος τῶν Τημένου παίδων, ὁ δὲ σὺν αὐτοῖς στρατὸς Δηιφόντῃ καὶ Ὑρνηθοῖ πλέον ἢ Κείσῳ καὶ τοῖς ἀδελφοῖς νέμοντες. Ἐπίδαυρος δέ, ἀφʼ οὗ τὸ ὄνομα τῇ γῇ ἐτέθη, ὡς μέν φασιν Ἠλεῖοι, Πέλοπος ἦν· κατὰ δὲ Ἀργείων δόξαν καὶ τὰ ἔπη τὰς μεγάλας Ἠοίας ἦν Ἐπιδαύρῳ πατὴρ Ἄργος ὁ Διός· Ἐπιδαύριοι δὲ Ἀπόλλωνι Ἐπίδαυρον παῖδα προσποιοῦσιν. 2.27.7. ὄρη δέ ἐστιν ὑπὲρ τὸ ἄλσος τό τε Τίτθιον καὶ ἕτερον ὀνομαζόμενον Κυνόρτιον, Μαλεάτου δὲ Ἀπόλλωνος ἱερὸν ἐν αὐτῷ. τοῦτο μὲν δὴ τῶν ἀρχαίων· τὰ δὲ ἄλλα ὅσα περὶ τὸ ἱερὸν τοῦ Μαλεάτου καὶ ἔλυτρον κρήνης, ἐς ὃ τὸ ὕδωρ συλλέγεταί σφισι τὸ ἐκ τοῦ θεοῦ, Ἀντωνῖνος καὶ ταῦτα Ἐπιδαυρίοις ἐποίησεν. 2.28.2. ἐς δὲ τὸ ὄρος ἀνιοῦσι τὸ Κόρυφον, ἔστι καθʼ ὁδὸν Στρεπτῆς καλουμένης ἐλαίας φυτόν, αἰτίου τοῦ περιαγαγόντος τῇ χειρὶ Ἡρακλέους ἐς τοῦτο τὸ σχῆμα. εἰ δὲ καὶ Ἀσιναίοις τοῖς ἐν τῇ Ἀργολίδι ἔθηκεν ὅρον τοῦτον, οὐκ ἂν ἔγωγε εἰδείην, ἐπεὶ μηδὲ ἑτέρωθι ἀναστάτου γενομένης χώρας τὸ σαφὲς ἔτι οἷόν τε τῶν ὅρων ἐξευρεῖν. ἐπὶ δὲ τῇ ἄκρᾳ τοῦ ὄρους Κορυφαίας ἐστὶν ἱερὸν Ἀρτέμιδος, οὗ καὶ Τελέσιλλα ἐποιήσατο ἐν ᾄσματι μνήμην. 2.32.5. ἐν δὲ τῇ ἀκροπόλει τῆς Σθενιάδος καλουμένης ναός ἐστιν Ἀθηνᾶς, αὐτὸ δὲ εἰργάσατο τῆς θεοῦ τὸ ξόανον Κάλλων Αἰγινήτης· μαθητὴς δὲ ὁ Κάλλων ἦν Τεκταίου καὶ Ἀγγελίωνος, οἳ Δηλίοις ἐποίησαν τὸ ἄγαλμα τοῦ Ἀπόλλωνος· ὁ δὲ Ἀγγελίων καὶ Τεκταῖος παρὰ Διποίνῳ καὶ Σκύλλιδι ἐδιδάχθησαν. 2.33.2. Καλαύρειαν δὲ Ἀπόλλωνος ἱερὰν τὸ ἀρχαῖον εἶναι λέγουσιν, ὅτε περ ἦσαν καὶ οἱ Δελφοὶ Ποσειδῶνος· λέγεται δὲ καὶ τοῦτο, ἀντιδοῦναι τὰ χωρία σφᾶς ἀλλήλοις. φασὶ δὲ ἔτι καὶ λόγιον μνημονεύουσιν· ἶσόν τοι Δῆλόν τε Καλαύρειάν τε νέμεσθαι Πυθώ τʼ ἠγαθέην καὶ Ταίναρον ἠνεμόεσσαν. Unknown ἔστι δʼ οὖν Ποσειδῶνος ἱερὸν ἐνταῦθα ἅγιον, ἱερᾶται δὲ αὐτῷ παρθένος, ἔστʼ ἂν ἐς ὥραν προέλθῃ γάμου. 2.36.1. κατὰ δὲ τὴν ἐπὶ Μάσητα εὐθεῖαν προελθοῦσιν ἑπτά που σταδίους καὶ ἐς ἀριστερὰν ἐκτραπεῖσιν, ἐς Ἁλίκην ἐστὶν ὁδός. ἡ δὲ Ἁλίκη τὰ μὲν ἐφʼ ἡμῶν ἐστιν ἔρημος, ᾠκεῖτο δὲ καὶ αὕτη ποτέ, καὶ Ἁλικῶν λόγος ἐν στήλαις ἐστὶ ταῖς Ἐπιδαυρίων αἳ τοῦ Ἀσκληπιοῦ τὰ ἰάματα ἐγγεγραμμένα ἔχουσιν· ἄλλο δὲ σύγγραμμα οὐδὲν οἶδα ἀξιόχρεων, ἔνθα ἢ πόλεως Ἁλίκης ἢ ἀνδρῶν ἐστιν Ἁλικῶν μνήμη. ἔστι δʼ οὖν ὁδὸς καὶ ἐς ταύτην, τοῦ τε Πρωνὸς μέση καὶ ὄρους ἑτέρου Θόρνακος καλουμένου τὸ ἀρχαῖον· ἀπὸ δὲ τῆς Διὸς ἐς κόκκυγα τὸν ὄρνιθα ἀλλαγῆς λεγομένης ἐνταῦθα γενέσθαι μετονομασθῆναι τὸ ὄρος φασίν. 2.36.2. ἱερὰ δὲ καὶ ἐς τόδε ἐπὶ ἄκρων τῶν ὀρῶν, ἐπὶ μὲν τῷ Κοκκυγίῳ Διός, ἐν δὲ τῷ Πρωνί ἐστιν Ἥρας· καὶ τοῦ γε Κοκκυγίου πρὸς τοῖς πέρασι ναός ἐστι, θύραι δὲ οὐκ ἐφεστήκασιν οὐδὲ ὄροφον εἶχεν οὐδέ οἵ τι ἐνῆν ἄγαλμα· εἶναι δὲ ἐλέγετο ὁ ναὸς Ἀπόλλωνος. παρὰ δὲ αὐτὸν ὁδός ἐστιν ἐπὶ Μάσητα τοῖς ἐκτραπεῖσιν ἐκ τῆς εὐθείας. Μάσητι δὲ οὔσῃ πόλει τὸ ἀρχαῖον, καθὰ καὶ Ὅμηρος ἐν Ἀργείων καταλόγῳ πεποίηκεν, ἐπινείῳ καθʼ ἡμᾶς ἐχρῶντο Ἑρμιονεῖς. 2.37.1. ἀπὸ δὴ τοῦ ὄρους τούτου τὸ ἄλσος ἀρχόμενον πλατάνων τὸ πολὺ ἐπὶ τὴν θάλασσαν καθήκει. ὅροι δὲ αὐτοῦ τῇ μὲν ποταμὸς ὁ Ποντῖνος, τῇ δὲ ἕτερος ποταμός· Ἀμυμώνη δὲ ἀπὸ τῆς Δαναοῦ θυγατρὸς ὄνομα τῷ ποταμῷ. ἐντὸς δὲ τοῦ ἄλσους ἀγάλματα ἔστι μὲν Δήμητρος Προσύμνης, ἔστι δὲ Διονύσου, καὶ Δήμητρος καθήμενον ἄγαλμα οὐ μέγα· 2.37.2. ταῦτα μὲν λίθου πεποιημένα, ἑτέρωθι δʼ ἐν ναῷ Διόνυσος Σαώτης καθήμενον ξόανον καὶ Ἀφροδίτης ἄγαλμα ἐπὶ θαλάσσῃ λίθου· ἀναθεῖναι δὲ αὐτὸ τὰς θυγατέρας λέγουσι τὰς Δαναοῦ, Δαναὸν δὲ αὐτὸν τὸ ἱερὸν ἐπὶ Ποντίνῳ ποιῆσαι τῆς Ἀθηνᾶς. καταστήσασθαι δὲ τῶν Λερναίων τὴν τελετὴν Φιλάμμωνά φασι. τὰ μὲν οὖν λεγόμενα ἐπὶ τοῖς δρωμένοις δῆλά ἐστιν οὐκ ὄντα ἀρχαῖα· 3.14.3. ἐγγυτάτω δὲ τῶν μνημάτων ἃ τοῖς Ἀγιάδαις πεποίηται στήλην ὄψει, γεγραμμέναι δέ εἰσιν ἃς Χίονις ἀνὴρ Λακεδαιμόνιος δρόμου νίκας ἀνείλετο ἄλλας τε καὶ Ὀλυμπίασιν· ἐνταῦθα δὲ ἑπτὰ ἐγένοντό οἱ νῖκαι, τέσσαρες μὲν σταδίου, διαύλου δὲ αἱ λοιπαί· τὸν δὲ σὺν τῇ ἀσπίδι δρόμον ἐπὶ ἀγῶνι λήγοντι οὐ συνέβαινεν εἶναί πω. Χίονιν δὲ καὶ τοῦ στόλου μετασχεῖν τῷ Θηραίῳ Βάττῳ καὶ Κυρήνην οἰκίσαι σὺν ἐκείνῳ καὶ Λιβύων καταστρέψασθαι τοὺς προσχώρους λέγουσιν. 4.34.11. μόνοι δὲ τοῦ γένους τοῦ Δρυόπων οἱ Ἀσιναῖοι σεμνύνονται καὶ ἐς ἡμᾶς ἔτι τῷ ὀνόματι, οὐδὲν ὁμοίως καὶ Εὐβοέων οἱ Στύρα ἔχοντες. εἰσὶ γὰρ καὶ οἱ Στυρεῖς Δρύοπες τὸ ἐξ ἀρχῆς, ὅσοι τῆς πρὸς τὸν Ἡρακλέα οὐ μετέσχον μάχης, ἀπωτέρω τῆς πόλεως ἔχοντες τὰς οἰκήσεις· ἀλλὰ οἱ μὲν Στυρεῖς καλεῖσθαι Δρύοπες ὑπερφρονοῦσι, καθάπερ γε καὶ οἱ Δελφοὶ πεφεύγασιν ὀνομάζεσθαι Φωκεῖς, Ἀσιναῖοι δὲ Δρύοπές τε τὰ μάλιστα χαίρουσι καλούμενοι καὶ τῶν ἱερῶν τὰ ἁγιώτατά εἰσι δῆλοι κατὰ μνήμην πεποιημένοι τῶν ποτὲ ἐν Παρνασσῷ σφισιν ἱδρυμένων. τοῦτο μὲν γὰρ Ἀπόλλωνός ἐστιν αὐτοῖς ναός, τοῦτο δὲ Δρύοπος ἱερὸν καὶ ἄγαλμα ἀρχαῖον· ἄγουσι καὶ παρὰ ἔτος αὐτῷ τελετήν, παῖδα τὸν Δρύοπα Ἀπόλλωνος εἶναι λέγοντες. 5.23.1. παρεξιόντι δὲ παρὰ τὴν ἐς τὸ βουλευτήριον ἔσοδον Ζεύς τε ἕστηκεν ἐπίγραμμα ἔχων οὐδὲν καὶ αὖθις ὡς πρὸς ἄρκτον ἐπιστρέψαντι ἄγαλμά ἐστι Διός· τοῦτο τέτραπται μὲν πρὸς ἀνίσχοντα ἥλιον, ἀνέθεσαν δὲ Ἑλλήνων ὅσοι Πλαταιᾶσιν ἐμαχέσαντο ἐναντία Μαρδονίου τε καὶ Μήδων. εἰσὶ δὲ καὶ ἐγγεγραμμέναι κατὰ τοῦ βάθρου τὰ δεξιὰ αἱ μετασχοῦσαι πόλεις τοῦ ἔργου, Λακεδαιμόνιοι μὲν πρῶτοι, μετὰ δὲ αὐτοὺς Ἀθηναῖοι, τρίτοι δὲ γεγραμμένοι καὶ τέταρτοι Κορίνθιοί τε καὶ Σικυώνιοι, 5.23.2. πέμπτοι δὲ Αἰγινῆται, μετὰ δὲ Αἰγινήτας Μεγαρεῖς καὶ Ἐπιδαύριοι, Ἀρκάδων δὲ Τεγεᾶταί τε καὶ Ὀρχομένιοι, ἐπὶ δὲ αὐτοῖς ὅσοι Φλιοῦντα καὶ Τροίζηνα καὶ Ἑρμιόνα οἰκοῦσιν, ἐκ δὲ χώρας τῆς Ἀργείας Τιρύνθιοι, Πλαταιεῖς δὲ μόνοι Βοιωτῶν, καὶ Ἀργείων οἱ Μυκήνας ἔχοντες, νησιῶται δὲ Κεῖοι καὶ Μήλιοι, Ἀμβρακιῶται δὲ ἐξ ἠπείρου τῆς Θεσπρωτίδος, Τήνιοί τε καὶ Λεπρεᾶται, Λεπρεᾶται μὲν τῶν ἐκ τῆς Τριφυλίας μόνοι, ἐκ δὲ Αἰγαίου καὶ τῶν Κυκλάδων οὐ Τήνιοι μόνοι ἀλλὰ καὶ Νάξιοι καὶ Κύθνιοι, ἀπὸ δὲ Εὐβοίας Στυρεῖς, μετὰ δὲ τούτους Ἠλεῖοι καὶ Ποτιδαιᾶται καὶ Ἀνακτόριοι, τελευταῖοι δὲ Χαλκιδεῖς οἱ ἐπὶ τῷ Εὐρίπῳ. 9.20.4. ἐν δὲ τοῦ Διονύσου τῷ ναῷ θέας μὲν καὶ τὸ ἄγαλμα ἄξιον λίθου τε ὂν Παρίου καὶ ἔργον Καλάμιδος, θαῦμα δὲ παρέχεται μεῖζον ἔτι ὁ Τρίτων. ὁ μὲν δὴ σεμνότερος ἐς αὐτὸν λόγος τὰς γυναῖκάς φησι τὰς Ταναγραίων πρὸ τῶν Διονύσου ὀργίων ἐπὶ θάλασσαν καταβῆναι καθαρσίων ἕνεκα, νηχομέναις δὲ ἐπιχειρῆσαι τὸν Τρίτωνα καὶ τὰς γυναῖκας εὔξασθαι Διόνυσόν σφισιν ἀφικέσθαι βοηθόν, ὑπακοῦσαί τε δὴ τὸν θεὸν καὶ τοῦ Τρίτωνος κρατῆσαι τῇ μάχῃ· 9.35.3. παρὰ δὲ Ἐτεοκλέους τοῦ Ὀρχομενίου μαθόντες τρισὶν ἤδη νομίζομεν Χάρισιν εὔχεσθαι· καὶ Ἀγγελίων τε καὶ Τεκταῖος †ὅσοι γε Διονύσου †τὸν Ἀπόλλωνα ἐργασάμενοι Δηλίοις τρεῖς ἐποίησαν ἐπὶ τῇ χειρὶ αὐτοῦ Χάριτας· καὶ Ἀθήνῃσι πρὸ τῆς ἐς τὴν ἀκρόπολιν ἐσόδου Χάριτές εἰσι καὶ αὗται τρεῖς, παρὰ δὲ αὐταῖς τελετὴν ἄγουσιν ἐς τοὺς πολλοὺς ἀπόρρητον. 10.10.3. πλησίον δὲ τοῦ ἵππου καὶ ἄλλα ἀναθήματά ἐστιν Ἀργείων, οἱ ἡγεμόνες τῶν ἐς Θήβας ὁμοῦ Πολυνείκει στρατευσάντων, Ἄδραστός τε ὁ Ταλαοῦ καὶ Τυδεὺς Οἰνέως καὶ οἱ ἀπόγονοι Προίτου καὶ Καπανεὺς Ἱππόνου καὶ Ἐτέοκλος ὁ Ἴφιος, Πολυνείκης τε καὶ ὁ Ἱππομέδων ἀδελφῆς Ἀδράστου παῖς· Ἀμφιαράου δὲ καὶ ἅρμα ἐγγὺς πεποίηται καὶ ἐφεστηκὼς Βάτων ἐπὶ τῷ ἅρματι ἡνίοχός τε τῶν ἵππων καὶ τῷ Ἀμφιαράῳ καὶ ἄλλως προσήκων κατὰ οἰκειότητα· τελευταῖος δὲ Ἀλιθέρσης ἐστὶν αὐτῶν. 10.10.4. οὗτοι μὲν δὴ Ὑπατοδώρου καὶ Ἀριστογείτονός εἰσιν ἔργα, καὶ ἐποίησαν σφᾶς, ὡς αὐτοὶ Ἀργεῖοι λέγουσιν, ἀπὸ τῆς νίκης ἥντινα ἐν Οἰνόῃ τῇ Ἀργείᾳ αὐτοί τε καὶ Ἀθηναίων ἐπίκουροι Λακεδαιμονίους ἐνίκησαν. ἀπὸ δὲ τοῦ αὐτοῦ ἐμοὶ δοκεῖν ἔργου καὶ τοὺς Ἐπιγόνους ὑπὸ Ἑλλήνων καλουμένους ἀνέθεσαν οἱ Ἀργεῖοι· κεῖνται γὰρ δὴ εἰκόνες καὶ τούτων, Σθένελος καὶ Ἀλκμαίων, κατὰ ἡλικίαν ἐμοὶ δοκεῖν πρὸ Ἀμφιλόχου τετιμημένος, ἐπὶ δὲ αὐτοῖς Πρόμαχος καὶ Θέρσανδρος καὶ Αἰγιαλεύς τε καὶ Διομήδης· ἐν μέσῳ δὲ Διομήδους καὶ τοῦ Αἰγιαλέως ἐστὶν Εὐρύαλος. 10.10.5. ἀπαντικρὺ δὲ αὐτῶν ἀνδριάντες τε εἰσὶν ἄλλοι· τούτους δὲ ἀνέθεσαν οἱ Ἀργεῖοι τοῦ οἰκισμοῦ τοῦ Μεσσηνίων Θηβαίοις καὶ Ἐπαμινώνδᾳ μετασχόντες. ἡρώων δέ εἰσιν αἱ εἰκόνες, Δαναὸς μὲν βασιλέων ἰσχύσας τῶν ἐν Ἄργει μέγιστον, Ὑπερμήστρα δὲ ἅτε καθαρὰ χεῖρας μόνη τῶν ἀδελφῶν· παρὰ δὲ αὐτὴν καὶ ὁ Λυγκεὺς καὶ ἅπαν τὸ ἐφεξῆς αὐτῶν γένος τὸ ἐς Ἡρακλέα τε καὶ ἔτι πρότερον καθῆκον ἐς Περσέα. 10.11.2. ταῦτα ἕστηκε παρὰ τὸν Σικυωνίων θησαυρόν· ἐποιήθη δὲ καὶ ὑπὸ Σιφνίων ἐπὶ αἰτίᾳ τοιᾷδε θησαυρός. Σιφνίοις ἡ νῆσος χρυσοῦ μέταλλα ἤνεγκε, καὶ αὐτοὺς τῶν προσιόντων ἐκέλευσεν ὁ θεὸς ἀποφέρειν δεκάτην ἐς Δελφούς· οἱ δὲ τὸν θησαυρὸν ᾠκοδομήσαντο καὶ ἀπέφερον τὴν δεκάτην. ὡς δὲ ὑπὸ ἀπληστίας ἐξέλιπον τὴν φοράν, ἐπικλύσασα ἡ θάλασσα ἀφανῆ τὰ μέταλλά σφισιν ἐποίησεν. | 1.4.5. The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried. 1.26.5. There is also a building called the Erechtheum. Before the entrance is an altar of Zeus the Most High, on which they never sacrifice a living creature but offer cakes, not being wont to use any wine either. Inside the entrance are altars, one to Poseidon, on which in obedience to an oracle they sacrifice also to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the walls are paintings representing members of the clan Butadae; there is also inside—the building is double—sea-water in a cistern. This is no great marvel, for other inland regions have similar wells, in particular Aphrodisias in Caria . But this cistern is remarkable for the noise of waves it sends forth when a south wind blows. On the rock is the outline of a trident. Legend says that these appeared as evidence in support of Poseidon's claim to the land. 1.26.6. Both the city and the whole of the land are alike sacred to Athena; for even those who in their parishes have an established worship of other gods nevertheless hold Athena in honor. But the most holy symbol, that was so considered by all many years before the unification of the parishes, is the image of Athena which is on what is now called the Acropolis, but in early days the Polis (City). A legend concerning it says that it fell from heaven; whether this is true or not I shall not discuss. A golden lamp for the goddess was made by Callimachus fl. 400 B.C. ? 1.27.2. About the olive they have nothing to say except that it was testimony the goddess produced when she contended for their land. Legend also says that when the Persians fired Athens the olive was burnt down, but on the very day it was burnt it grew again to the height of two cubits. Adjoining the temple of Athena is the temple of Pandrosus, the only one of the sisters to be faithful to the trust. 1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C., for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it. 2.16.6. In the ruins of Mycenae is a fountain called Persea; there are also underground chambers of Atreus and his children, in which were stored their treasures. There is the grave of Atreus, along with the graves of such as returned with Agamemnon from Troy, and were murdered by Aegisthus after he had given them a banquet. As for the tomb of Cassandra, it is claimed by the Lacedaemonians who dwell around Amyclae. Agamemnon has his tomb, and so has Eurymedon the charioteer, while another is shared by Teledamus and Pelops, twin sons, they say, of Cassandra, 2.17.3. It is said that the architect of the temple was Eupolemus, an Argive . The sculptures carved above the pillars refer either to the birth of Zeus and the battle between the gods and the giants, or to the Trojan war and the capture of Ilium . Before the entrance stand statues of women who have been priestesses to Hera and of various heroes, including Orestes. They say that Orestes is the one with the inscription, that it represents the Emperor Augustus. In the fore-temple are on the one side ancient statues of the Graces, and on the right a couch of Hera and a votive offering, the shield which Menelaus once took from Euphorbus at Troy . 2.17.5. By the side of Hera stands what is said to be an image of Hebe fashioned by Naucydes; it, too, is of ivory and gold. By its side is an old image of Hera on a pillar. The oldest image is made of wild-pear wood, and was dedicated in Tiryns by Peirasus, son of Argus, and when the Argives destroyed Tiryns they carried it away to the Heraeum. I myself saw it, a small, seated image. 2.19.2. But from the earliest times the Argives have loved freedom and self-government, and they limited to the utmost the authority of their kings, so that to Medon, the son of Ceisus, and to his descendants was left a kingdom that was such only in name. Meltas, the son of Lacedas, the tenth descendant of Medon, was condemned by the people and deposed altogether from the kingship. 2.19.8. Here are graves; one is that of Linus, the son of Apollo by Psamathe, the daughter of Crotopus; the other, they say, is that of Linus the poet. The story of the latter Linus is more appropriate to another part of my narrative, and so I omit it here, while I have already given the history of the son of Psamathe in my account of Megara . After these is an image of Apollo, God of Streets, and an altar of Zeus, God of Rain, where those who were helping Polyneices in his efforts to be restored to Thebes swore an oath together that they would either capture Thebes or die. As to the tomb of Prometheus, their account seems to me to be less probable than that of the Opuntians, i.e. both peoples claimed to have the grave. but they hold to it nevertheless. 2.20.6. Not far from the statues are shown the tomb of Danaus and a cenotaph of the Argives who met their death at Troy or on the journey home. Here there is also a sanctuary of Zeus the Saviour. Beyond it is a building where the Argive women bewail Adonis. On the right of the entrance is the sanctuary of Cephisus. It is said that the water of this river was not utterly destroyed by Poseidon, but that just in this place, where the sanctuary is, it can be heard flowing under the earth. 2.22.1. The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus. 2.22.8. As you go along a straight road to a gymnasium, called Cylarabis after the son of Sthenelus, you come to the grave of Licymnius, the son of Electryon, who, Homer says, was killed by Tleptolemus, the son of Heracles for which homicide Tleptolemus was banished from Argos . On turning a little aside from the road to Cylarabis and to the gate there, you come to the tomb of Sacadas, who was the first to play at Delphi the Pythian flute-tune; 2.22.9. the hostility of Apollo to flute-players, which had lasted ever since the rivalry of Marsyas the Silenus, is supposed to have stayed because of this Sacadas. In the gymnasium of Cylarabes is an Athena called Pania; they show also the graves of Sthenelus and of Cylarabes himself. Not far from the gymnasium has been built a common grave of those Argives who sailed with the Athenians to enslave Syracuse and Sicily . 2.24.1. The citadel they call Larisa, after the daughter of Pelasgus. After her were also named two of the cities in Thessaly, the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi . The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras (Ridge). Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god. 2.25.8. Going on from here and turning to the right, you come to the ruins of Tiryns . The Tirynthians also were removed by the Argives, who wished to make Argos more powerful by adding to the population. The hero Tiryns, from whom the city derived its name, is said to have been a son of Argus, a son of Zeus. The wall, which is the only part of the ruins still remaining, is a work of the Cyclopes made of unwrought stones, each stone being so big that a pair of mules could not move the smallest from its place to the slightest degree. Long ago small stones were so inserted that each of them binds the large blocks firmly together. 2.25.9. Going down seawards, you come to the chambers of the daughters of Proetus. On returning to the highway you will reach Medea on the left hand. They say that Electryon, the father of Alcmena, was king of Medea, but in my time nothing was left of it except the foundations. 2.26.2. He went to Athens with his people and dwelt there, while Deiphontes and the Argives took possession of Epidauria. These on the death of Temenus seceded from the other Argives; Deiphontes and Hyrnetho through hatred of the sons of Temenus, and the army with them, because it respected Deiphontes and Hyrnetho more than Ceisus and his brothers. Epidaurus, who gave the land its name, was, the Eleans say, a son of Pelops but, according to Argive opinion and the poem the Great Eoeae, A poem attributed to Hesiod. the father of Epidaurus was Argus, son of Zeus, while the Epidaurians maintain that Epidaurus was the child of Apollo. 2.27.7. Above the grove are the Nipple and another mountain called Cynortium; on the latter is a sanctuary of Maleatian Apollo. The sanctuary itself is an ancient one, but among the things Antoninus made for the Epidaurians are various appurteces for the sanctuary of the Maleatian, including a reservoir into which the rain-water collects for their use. 2.28.2. As you go up to Mount Coryphum you see by the road an olive tree called Twisted. It was Heracles who gave it this shape by bending it round with his hand, but I cannot say whether he set it to be a boundary mark against the Asinaeans in Argolis, since in no land, which has been depopulated, is it easy to discover the truth about the boundaries. On the Top of the mountain there is a sanctuary of Artemis Coryphaea (of the Peak), of which Telesilla A famous lyric poetess. See p. 355. made mention in an ode. 2.32.5. On the citadel is a temple of Athena, called Sthenias. The wooden image itself of the goddess I was made by CalIon, of Aegina . early fifth cent. B.C. Callon was a pupil of Tectaeus and Angelion, who made the image of Apollo for the Delians. Angelion and Tectaeus were trained in the school of Dipoenus and Scyllis. 2.33.2. Calaurea, they say, was sacred to Apollo of old, at the time when Delphi was sacred to Poseidon. Legend adds that the two gods exchanged the two places. They still say this, and quote an oracle:— Delos and Calaurea alike thou lovest to dwell in, Pytho, too, the holy, and Taenarum swept by the high winds. Unknown . At any rate, there is a holy sanctuary of Poseidon here, and it is served by a maiden priestess until she reaches an age fit for marriage. 2.36.1. Proceeding about seven stades along the straight road to Mases, you reach, on turning to the left, a road to Halice. At the present day Halice is deserted, but once it, too, had inhabitants, and there is mention made of citizens of Halice on the Epidaurian slabs on which are inscribed the cures of Asclepius. I know, however, no other authentic document in which mention is made either of the city Halice or of its citizens. Well, to this city also there is a road, which lies midway between Pron and another mountain, called in old days Thornax; but they say that the name was changed because, according to legend, it was here that the transformation of Zeus into a cuckoo took place. 2.36.2. Even to the present day there are sanctuaries on the tops of the mountains: on Mount Cuckoo one of Zeus, on Pron one of Hera. At the foot of Mount Cuckoo is a temple, but there are no doors standing, and I found it without a roof or an image inside. The temple was said to be Apollo's. by the side of it runs a road to Mases for those who have turned aside from the straight road. Mases was in old days a city, even as Homer Hom. Il. 2.562 represents it in the catalogue of the Argives, but in my time the Hermionians were using it as a seaport. 2.37.1. At this mountain begins the grove, which consists chiefly of plane trees, and reaches down to the sea. Its boundaries are, on the one side the river Pantinus, on the other side another river, called Amymane, after the daughter of Danaus. Within the grave are images of Demeter Prosymne and of Dionysus. of Demeter there is a seated image of no great size. 2.37.2. Both are of stone, but in another temple is a seated wooden image of Dionysus Saotes (Savior), while by the sea is a stone image of Aphrodite. They say that the daughters of Danaus dedicated it, while Danaus himself made the sanctuary of Athena by the Pontinus. The mysteries of the Lernaeans were established, they say, by Philammon. Now the words which accompany the ritual are evidently of no antiquity 3.14.3. Very near to the tombs which have been built for the Agiadae you will see a slab, on which are written the victories in the foot-race won, at Olympia and elsewhere, by Chionis, a Lacedaemonian. fl. c. 664 B.C. The Olympian victories were seven, four in the single-stade race and three in the double-stade race About 200 and 400 English yards. The first was the length of the race-course, one stadion the second was the length of the course and back again. . The race with the shield, that takes place at the end of the contest, was not at that time one of the events. It is said that Chionis also took part in the expedition of Battus of Thera, helped him to found Cyrene and to reduce the neighboring Libyans. 4.34.11. The men of Asine are the only members of the race of the Dryopes to pride themselves on the name to this day. The case is very different with the Euboeans of Styra . They too are Dryopes in origin, who took no part in the battle with Heracles, as they dwelt at some distance from the city. Yet the people of Styra disdain the name of Dryopes, just as the Delphians have refused to be called Phocians. But the men of Asine take the greatest pleasure in being called Dryopes, and clearly have made the most holy of their sanctuaries in memory of those which they once had, established on Parnassus . For they have both a temple of Apollo and again a temple and ancient statue of Dryops, whose mysteries they celebrate every year, saying that he is the son of Apollo. 5.23.1. As you pass by the entrance to the Council Chamber you see an image of Zeus standing with no inscription on it, and then on turning to the north another image of Zeus. This is turned towards the rising sun, and was dedicated by those Greeks who at Plataea fought against the Persians under Mardonius. 479 B.C. On the right of the pedestal are inscribed the cities which took part in the engagement: first the Lacedaemonians, after them the Athenians, third the Corinthians, fourth the Sicyonians, 5.23.2. fifth the Aeginetans; after the Aeginetans, the Megarians and Epidaurians, of the Arcadians the people of Tegea and Orchomenus, after them the dwellers in Phlius, Troezen and Hermion, the Tirynthians from the Argolid, the Plataeans alone of the Boeotians, the Argives of Mycenae, the islanders of Ceos and Melos, Ambraciots of the Thesprotian mainland, the Tenians and the Lepreans, who were the only people from Triphylia, but from the Aegean and the Cyclades there came not only the Tenians but also the Naxians and Cythnians, Styrians too from Euboea, after them Eleans, Potidaeans, Anactorians, and lastly the Chalcidians on the Euripus. 9.20.4. In the temple of Dionysus the image too is worth seeing, being of Parian marble and a work of Calamis. But a greater marvel still is the Triton. The grander of the two versions of the Triton legend relates that the women of Tanagra before the orgies of Dionysus went down to the sea to be purified, were attacked by the Triton as they were swimming, and prayed that Dionysus would come to their aid. The god, it is said, heard their cry and overcame the Triton in the fight. 9.35.3. It was from Eteocles of Orchomenus that we learned the custom of praying to three Graces. And Angelion and Tectaus, sons of Dionysus, The text here is corrupt. The two emendations mentioned in the critical notes would give either (a) “the pair who made . . ."or (b) “who made the statue of Dionysodotus for the Delians. . .” who made the image of Apollo for the Delians, set three Graces in his hand. Again, at Athens, before the entrance to the Acropolis, the Graces are three in number; by their side are celebrated mysteries which must not be divulged to the many. 10.10.3. Near the horse are also other votive offerings of the Argives, likenesses of the captains of those who with Polyneices made war on Thebes : Adrastus, the son of Talaus, Tydeus, son of Oeneus, the descendants of Proetus, namely, Capaneus, son of Hipponous, and Eteoclus, son of Iphis, Polyneices, and Hippomedon, son of the sister of Adrastus. Near is represented the chariot of Amphiaraus, and in it stands Baton, a relative of Amphiaraus who served as his charioteer. The last of them is Alitherses. 10.10.4. These are works of Hypatodorus and Aristogeiton, who made them, as the Argives themselves say, from the spoils of the victory which they and their Athenian allies won over the Lacedaemonians at Oenoe in Argive territory. 463-458 B.C From spoils of the same action, it seems to me, the Argives set up statues of those whom the Greeks call the Epigoni. For there stand statues of these also, Sthenelus, Alcmaeon, who I think was honored before Amphilochus on account of his age, Promachus also, Thersander, Aegialeus and Diomedes. Between Diomedes and Aegialeus is Euryalus. 10.10.5. Opposite them are other statues, dedicated by the Argives who helped the Thebans under Epaminondas to found Messene . The statues are of heroes: Danaus, the most powerful king of Argos, and Hypermnestra, for she alone of her sisters kept her hands undefiled. By her side is Lynceus also, and the whole family of them to Heracles, and further back still to Perseus. 10.11.2. These stand by the treasury of the Sicyonians. The Siphnians too made a treasury, the reason being as follows. Their island contained gold mines, and the god ordered them to pay a tithe of the revenues to Delphi . So they built the treasury, and continued to pay the tithe until greed made them omit the tribute, when the sea flooded their mines and hid them from sight. |
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59. Porphyry, Life of Pythagoras, 25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71 | 25. While at the Olympic games, he was discoursing with his friends about auguries, omens, and divine signs, and how men of true piety do receive messages from the Gods. Flying over his head was an eagle, who stopped, and came down to Pythagoras. After stroking her awhile, he released her. Meeting with some fishermen who were drawing in their nets heavily laden with fishes from the deep, he predicted the exact number of fish they had caught. The fishermen said that if his estimate was accurate they would do whatever he commanded. They counted them accurately, and found the number correct. He then bade them return the fish alive into the sea; and, what is more wonderful, not one of them died, although they had been out of the water a considerable time. He paid them and left. |
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60. Diogenes Laertius, Lives of The Philosophers, 8.4-8.5, 8.36 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 71 | 8.4. This is what Heraclides of Pontus tells us he used to say about himself: that he had once been Aethalides and was accounted to be Hermes' son, and Hermes told him he might choose any gift he liked except immortality; so he asked to retain through life and through death a memory of his experiences. Hence in life he could recall everything, and when he died he still kept the same memories. Afterwards in course of time his soul entered into Euphorbus and he was wounded by Menelaus. Now Euphorbus used to say that he had once been Aethalides and obtained this gift from Hermes, and then he told of the wanderings of his soul, how it migrated hither and thither, into how many plants and animals it had come, and all that it underwent in Hades, and all that the other souls there have to endure. 8.5. When Euphorbus died, his soul passed into Hermotimus, and he also, wishing to authenticate the story, went up to the temple of Apollo at Branchidae, where he identified the shield which Menelaus, on his voyage home from Troy, had dedicated to Apollo, so he said: the shield being now so rotten through and through that the ivory facing only was left. When Hermotimus died, he became Pyrrhus, a fisherman of Delos, and again he remembered everything, how he was first Aethalides, then Euphorbus, then Hermotimus, and then Pyrrhus. But when Pyrrhus died, he became Pythagoras, and still remembered all the facts mentioned. 8.36. This is what Alexander says that he found in the Pythagorean memoirs. What follows is Aristotle's.But Pythagoras's great dignity not even Timon overlooked, who, although he digs at him in his Silli, speaks ofPythagoras, inclined to witching works and ways,Man-snarer, fond of noble periphrase.Xenophanes confirms the statement about his having been different people at different times in the elegiacs beginning:Now other thoughts, another path, I show.What he says of him is as follows:They say that, passing a belaboured whelp,He, full of pity, spake these words of dole:Stay, smite not ! 'Tis a friend, a human soul;I knew him straight whenas I heard him yelp ! |
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| 61. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 247 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152 |
| 62. Nonnus, Dionysiaca, 25.728-25.741 (4th cent. CE - 5th cent. CE) Tagged with subjects: •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
| 63. Diodore of Tarsus, Commentary On The Psalms, 3.146, 4.160-4.161 (4th cent. CE - 4th cent. CE) Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98, 173 |
| 64. Gregory of Nazianzus, In Theophania (Orat. 38), 144, 10b (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152 |
| 65. Hesychius of Alexandria, Lexicon (A-O), α 788 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
| 66. Hesychius of Alexandria, Lexicon, α 788 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
| 67. Justinian, Codex Justinianus, 30 (5th cent. CE - 6th cent. CE) Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 151, 152 |
| 68. Anon., Scholia On Callimachus Aet., 03-Jul Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 97 |
| 69. Anon., Scholia To Eur. Phoen., 1109 Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 172 |
| 70. Epigraphy, Inscr. De Delos, 107, 27 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 147, 177 |
| 71. Ps.-Chrysostom, Synopsis Sacrae Scripturae, 56.3 Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 92 |
| 72. Epigraphy, Fasti Maffeiani,, 368, 367 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98 |
| 73. Callimachus, Hymns, 4.36-4.38, 4.51-4.54 Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 211 |
| 74. Papyri, P. Apokrimata, 10, 114, 11 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 170 |
| 75. Hildegarde of Bingen, Sciv., 9.57 Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 147 |
| 76. Papyri, Sp, fr. 33d, fr. 33a Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 97 |
| 77. Anon., Scholia To Eur. Or., 46, 1246 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 177 |
| 78. Anon., Scholia On Homer'S Iliad, 1.59, 14.255 Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98 |
| 79. Epigraphy, Ig Iv, 54, 557, 559, 658 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 151 |
| 80. Epigraphy, Ig V,1, 928 Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 146 |
| 81. Epigraphy, Keramopoulos (1917), 696 Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 173 |
| 82. Timotheus, Tyrtaeus, 12.6-12.7 Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 68 |
| 83. Conon, Fgrh 262, f1.1 Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 69 |
| 84. Hippocrates, De Morbis Mulierum, F 14 Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98 |
| 85. Epigraphy, Lbw, 17 Tagged with subjects: •apollo, in myth Found in books: Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 191 |
| 86. Epigraphy, Lsag, 199.14, 200.36 Tagged with subjects: •apollo pythaieus, at asine, in traditional maritime myth-ritual network Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 146 |
| 87. Sallust, Fragmenta Dubia Vel Falsa, 216 Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 178 |
| 88. Targum, Targum Ps.-Jn. Deut., 383 Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 174 |
| 89. Epigraphy, Prose Sur Pierre, 31 Tagged with subjects: •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 177 |
| 90. Epigraphy, Seg, 11.298, 11.315, 13.239, 22.26, 24.275, 38.1476 Tagged with subjects: •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song •apollo pythaieus, at asine, in traditional maritime myth-ritual network Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 148, 151, 162, 170 |
| 91. Anon., Song Against The Marcionites (Carmen Adv. Marc.)(Ed. Pollmann), 35 Tagged with subjects: •mythical geography of in aegean, replaced by web of apollo delios Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 98 |
| 92. Rhetorica Ad Alexandrum, Inst., F 2 Tagged with subjects: •apollo pythaieus, at asine, myth-ritual nexus of •apollo pythios (delphi), reconfiguration of myths and rituals in song Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169 |
