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subject book bibliographic info
argo Augoustakis, Flavian Poetry and its Greek Past (2014) 175, 185
Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 62, 63, 64, 69, 72, 73, 74, 92, 94, 98, 130
Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 310, 318
Buszard, Greek Translations of Roman Gods (2023) 111
Harrison, Brill's Companion to Roman Tragedy (2015) 24, 25, 29, 30, 31, 32, 33, 37, 39, 43, 44, 110, 204, 205
Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 3, 4, 35, 39, 41, 43, 44, 51, 52, 58, 72, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 94, 104, 108, 120, 132, 139, 140, 141, 145, 146, 157, 162, 181, 196, 197, 199, 210, 212, 220, 223, 224, 241, 243, 251, 252, 257, 266, 267, 270, 272, 273, 289, 295, 297, 298, 307, 308, 309, 311, 312, 313, 314, 319, 323, 325, 329, 330, 334, 365, 367, 377, 378, 379, 380
Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 547
Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 25, 38, 46, 58, 70, 73, 79, 82, 98, 101, 109, 129, 132, 138, 175, 177, 187
Roller, A Guide to the Geography of Pliny the Elder (2022) 52, 93, 336
Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 162, 165, 171, 172, 174, 176, 178, 179, 206, 350, 352, 355, 431, 434, 435, 436, 437, 438, 439, 440, 441, 442, 443, 444, 448, 449, 450, 451, 452, 453, 459, 461, 463, 464, 469, 470, 471, 472, 475, 477, 483, 485
Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 82, 85, 129
argo, abandonment of Augoustakis, Flavian Poetry and its Greek Past (2014) 91
argo, and the, argonauts, Hay, Saeculum: Defining Historical Eras in Ancient Roman Thought (2023) 90, 153
argo, argus, builder of the Augoustakis, Flavian Poetry and its Greek Past (2014) 33, 34, 35, 90, 114, 127, 142, 143, 145, 146, 147, 148
argo, as first ship Augoustakis, Flavian Poetry and its Greek Past (2014) 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 135, 154
argo, catasterism of Augoustakis, Flavian Poetry and its Greek Past (2014) 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48
argo, civilizing voyage of Augoustakis, Flavian Poetry and its Greek Past (2014) 164, 165
argo, construction of Augoustakis, Flavian Poetry and its Greek Past (2014) 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 142, 143, 145, 146, 147, 148
argo, destruction of Augoustakis, Flavian Poetry and its Greek Past (2014) 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48
argo, homer, odyssey Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 24, 54, 56
argo, primacy Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 62, 63
argo, ship Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 72
argo, stern of Augoustakis, Flavian Poetry and its Greek Past (2014) 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48
argo, stranded Augoustakis, Flavian Poetry and its Greek Past (2014) 82
argolid, and, argos, akte, seaboard of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160
argolid, dorian a., argos Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 303
argos In the Image of the Ancestors: Narratives of Kinship in Flavian Epic (2008)" 74, 77, 84, 86, 96, 97
Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 183, 184, 188, 234, 240, 242, 392, 393, 396, 414
Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 159, 219, 592
Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 50, 61, 62, 67, 136, 137, 139, 140, 141, 142, 143, 144, 145, 146, 156, 157, 194
Athanassaki and Titchener, Plutarch's Cities (2022) 99, 109
Augoustakis, Flavian Poetry and its Greek Past (2014) 186, 187, 206, 226
Baumann and Liotsakis, Reading History in the Roman Empire (2022) 94
Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 185, 201, 208, 209, 213
Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 40
Braund and Most, Ancient Anger: Perspectives from Homer to Galen (2004) 270
Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 145, 147
Brenk and Lanzillotta, Plutarch on Literature, Graeco-Roman Religion, Jews and Christians (2023) 39, 161
Buszard, Greek Translations of Roman Gods (2023) 60, 61, 63
Demoen and Praet, Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii (2009) 140, 240
Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 168
Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 43, 44, 45
Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 272
Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 60
Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68
Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 38, 45, 91
Faulkner and Hodkinson, Hymnic Narrative and the Narratology of Greek Hymns (2015) 68, 70, 71
Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 67, 121
Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 140, 391
Gaifman, Aniconism in Greek Antiquity (2012) 71, 91, 92
Gruen, Rethinking the Other in Antiquity (2011) 201, 240, 241, 254, 255, 257, 258
Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 33, 60, 122, 141, 142, 146, 166, 168
Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 62, 115
Hachlili, Jewish Funerary Customs, Practices And Rites In The Second Temple Period (2005) 149
Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 183
Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 544, 545, 562
Isaac, The invention of racism in classical antiquity (2004) 272
Johnson and Parker, ?Ancient Literacies: The Culture of Reading in Greece and Rome (2009) 15
Jouanna, Greek Medicine from Hippocrates to Galen (2012) 56, 83
Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 98, 99, 100, 113, 158, 176
Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 183
Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 16, 367
Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 129, 130, 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180, 241, 252, 276, 277, 288, 304
Kraemer, The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews (2020) 157
König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 183
Laks, Plato's Second Republic: An Essay on the Laws (2022) Princeton: Princeton University Press, 2022 22, 97
Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 162, 171, 178, 193, 266, 267
Mackil and Papazarkadas, Greek Epigraphy and Religion: Papers in Memory of Sara B (2020) 172, 173, 176
Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 83, 84
Markantonatos, Brill's Companion to Sophocles (2012) 111, 168, 259, 264, 267, 440, 511
Miltsios, Leadership and Leaders in Polybius (2023) 95
Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 122, 134, 160, 192, 205, 321, 342
Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 135, 144, 149, 153, 160, 162, 166, 167, 169, 171, 176, 196, 217, 219, 221, 222, 225, 227, 229, 232
Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 90
Putnam et al., The Poetic World of Statius' Silvae (2023) 101, 102, 107, 147, 148, 149, 253
Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 43, 51, 73, 88, 111, 127
Roller, A Guide to the Geography of Pliny the Elder (2022) 199, 202
Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 158
Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 134
Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 116
Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 6, 24, 44, 52, 70, 117, 119, 120, 121, 122, 126, 127, 132, 134, 136, 137, 138, 139, 140, 141, 168, 205
Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 143
Vlassopoulos, Historicising Ancient Slavery (2021) 192
Williamson, Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor (2021) 313, 314
argos, achaea Bruun and Edmondson, The Oxford Handbook of Roman Epigraphy (2015) 165
argos, adoption of akhaian past Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 168, 174, 175, 176
argos, adrastus, king of Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 60, 136, 149
argos, akousilaos of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 176, 177, 179, 276, 277
argos, akrisios, king of Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266
argos, alliance with Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 14
argos, alliance with, tragedy Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 14, 60, 139, 161
argos, amphilochian Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121, 122, 123, 124
Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 57
argos, amphilochikon Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 270, 281
argos, amphilochikon area, oracle of oracles, greek, amphilochos, ? Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 320, 321
argos, amphilochikon, amphilochos, as founder of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 75
argos, amphilochikon, founded by amphilochos Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 321
argos, amphilochikon, oracle of amphilochos, ? Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 224, 320, 321
argos, amphilochikon, zeus typhon oracle Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 524
argos, amphilochos, oracle at amphilochikon, ? Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 224, 320, 321
argos, and akte Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 131, 132, 133, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158, 159, 160
argos, and argive plain Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178
argos, and argives Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 22, 27, 37, 43, 45, 140, 265, 325, 343
argos, and athens Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 158, 159, 160, 161
argos, and io Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
argos, and knossos, coins, with heads of hera, from Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 259
argos, and mycenae Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 678
argos, and orestes Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 153, 154, 155, 156
argos, apatouria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 151
argos, apis, purifying Meinel, Pollution and Crisis in Greek Tragedy (2015) 191, 192, 193
argos, apollo pythaieus at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 154, 155
argos, archaizing of apollo pythaieus Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 154, 155, 156, 157
argos, archinus of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 103
argos, archive of athena pallas Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 162
argos, argive Bernabe et al., Redefining Dionysos (2013) 8, 12, 13, 14, 15, 45, 49, 52, 54, 68, 75, 90, 160, 268, 269, 289, 333, 375, 401, 406, 410, 416, 423, 428, 429, 473
Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 117, 177, 226, 248, 318, 369, 378, 388, 389, 404, 405, 406, 658, 788, 789, 819
Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 143, 144, 145, 146, 166
Poulsen, Usages of the Past in Roman Historiography (2021), 155, 184, 210
argos, argives Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 207, 208
Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 31, 134, 163, 165, 171
argos, argives, city Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 35, 100, 146, 160, 196
argos, argolid, Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 135, 136, 177, 200, 209, 211, 212, 214, 291, 293
argos, argonaut, Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 68
argos, as defined space Meinel, Pollution and Crisis in Greek Tragedy (2015) 189, 190
argos, asklepieia and lesser cult sites Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 346, 347
argos, asklepieion, hypnos/somnus, at Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 681, 682
argos, athena pallas Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 162, 165
argos, athena salpinx Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152
argos, athens and Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 14, 35, 150, 163
argos, behaves like athens Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 150, 151, 161, 164, 166, 171
argos, biton of Mikalson, Herodotus and Religion in the Persian Wars (2003) 116, 209
argos, blending traditions of akhaian and the seven Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 168, 169, 170, 171, 172
argos, chalcis, corinth, opus, technitai, artists of dionysus, isthmian-nemean association thebes Csapo et al., Theatre and Autocracy in the Ancient World (2022) 39
argos, cheimon of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 115, 126
argos, city Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 22, 31, 93, 162, 174, 363, 365, 366, 369, 405, 407, 408, 409, 410, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424
argos, claiming authority in song Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 130, 131, 158, 159, 160
argos, cleobis of Mikalson, Herodotus and Religion in the Persian Wars (2003) 116, 209
argos, conflict with sparta Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 39, 130, 132, 154, 155, 156, 157, 158, 159, 160, 161, 162, 163, 164, 165
argos, cult of hera at Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 83, 200, 358
argos, cult statues of hera at Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 51, 56, 62, 65, 379
argos, danaids, integration of into Meinel, Pollution and Crisis in Greek Tragedy (2015) 198, 199, 200, 201
argos, dedication at delphi, seven against thebes, mythical cycle, at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 177
argos, democratic tradition at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 161
argos, depicted with, argos, scissors, hera of Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 379
argos, diomedes of Roller, A Guide to the Geography of Pliny the Elder (2022) 162, 334
argos, dionysus and Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 299, 319
argos, dioskouroi, cult at Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 92, 97
argos, dithyramb, at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 161, 168, 169, 170
argos, dog Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 81, 83
argos, eumedes of Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 204
argos, festivals, of adrastus of Mikalson, Herodotus and Religion in the Persian Wars (2003) 193
argos, festivals, of hera of Mikalson, Herodotus and Religion in the Persian Wars (2003) 101
argos, foundation legends Gruen, Rethinking the Other in Antiquity (2011) 226, 229, 230, 231, 232, 233, 249
argos, gold ring from tomb near heraeum with griffins and column of hera, ? Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 65
argos, greek town Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 291
argos, gulf of argos Roller, A Guide to the Geography of Pliny the Elder (2022) 199
argos, hegemonia in the peloponnese and in greece Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 130, 131, 161, 162, 163, 164, 165, 174, 175, 176, 177, 178, 179, 180
argos, hera, at Lupu, Greek Sacred Law: A Collection of New Documents (NGSL) (2005) 202, 203, 315
argos, hera, cult of at Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 37
argos, hera, hera of Bernabe et al., Redefining Dionysos (2013) 45
argos, hera, of Mikalson, Herodotus and Religion in the Persian Wars (2003) 101, 140, 209
argos, heraeum Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 122, 134, 269
Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 40, 41, 42, 43, 51, 52, 357
argos, heraeum of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102
argos, heraia, in Hallmannsecker, Roman Ionia: Constructions of Cultural Identity in Western Asia Minor (2022) 53
argos, heraion Rizzi, Hadrian and the Christians (2010) 10
argos, heraion, of Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 182
argos, heroes and heroines, of Mikalson, Herodotus and Religion in the Persian Wars (2003) 193
argos, house models associated with hera from Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 40
argos, identity Meinel, Pollution and Crisis in Greek Tragedy (2015) 190, 191, 192, 193, 204
argos, in athens and tragedy Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 14, 60, 139, 161
argos, in nemean 10 Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 92, 93, 97, 113, 114
argos, in nemean 9 Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 158, 161, 162, 163, 164, 165
argos, in seven against thebes Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 92, 93, 161, 162, 163, 164, 165, 180, 185, 186
argos, integration, of danaids into Meinel, Pollution and Crisis in Greek Tragedy (2015) 198, 199, 200, 201
argos, io of Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 181, 182
argos, ionians at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152, 153
argos, king, of Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 16
argos, lack of trojan war traditions Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 152, 166, 178
argos, ladas of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 115
argos, likymnios, herakleid from Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 151, 171, 239, 240
argos, logos, reason/ logos Frede and Laks, Traditions of Theology: Studies in Hellenistic Theology, its Background and Aftermath (2001) 255
argos, maleatas, epidauros, troizen Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 145
argos, midea, city, and Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 161
argos, mycenae, and Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 678
argos, of elis, women of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169
argos, of tanagra, women of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169
argos, oligarchy, oligarchs Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 161, 164, 165, 180
argos, oracle, of apollon at Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 249
argos, oracles, greek, amphilochikon, oracle of zeus typhon Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 524
argos, oulios, delos, ephesos, rhodes, kos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 124
argos, palladium of athena and Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 83, 200, 204
argos, panionios Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 109
argos, pelasgikon Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 346
argos, peloponnese Stavrianopoulou, Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images (2013) 177, 339, 358
argos, ph, r, atrai Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 151, 152, 167
argos, pheidon of Bernabe et al., Redefining Dionysos (2013) 212
Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102
Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 182, 183
Mikalson, Herodotus and Religion in the Persian Wars (2003) 153
argos, pheidon, king of Csapo et al., Theatre and Autocracy in the Ancient World (2022) 25
argos, phradmon of Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 27, 51, 73
argos, polis Harrison, Brill's Companion to Roman Tragedy (2015) 33, 43, 152, 158, 193, 239
argos, polyclitus, statue of hera at Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 41
argos, polyctetes of Jouanna, Greek Medicine from Hippocrates to Galen (2012) 55
argos, poseidon and Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 83
argos, purity of Meinel, Pollution and Crisis in Greek Tragedy (2015) 191, 192, 193, 204
argos, purity, of Meinel, Pollution and Crisis in Greek Tragedy (2015) 191, 192, 193, 204
argos, pytheas, founder of apollo pythaieus at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 155
argos, pythian, on sacadas of Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 78
argos, reconfiguring myths and rituals of the argive plain Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 6, 161, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 180
argos, rhodes/rhodians, origin from Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 476
argos, sacadas of Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 301
Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 41, 78
argos, sacred and public land Papazarkadas, Sacred and Public Land in Ancient Athens (2011) 96, 232
argos, sanctuary of hera Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 345, 347
argos, self-dorianization Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 129, 150, 151, 152, 153
argos, sikyon Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 165, 304
argos, social integration in the dithyramb Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 168, 169, 170
argos, son of phrixus Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 8, 125, 126, 127, 129, 147, 161, 163, 164, 171, 200
argos, space Meinel, Pollution and Crisis in Greek Tragedy (2015) 189, 190, 191, 192, 193
argos, statues, of cheimon of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 115, 126
argos, statues, of ladas of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 115
argos, synoikism, democracy, tribal reform Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 130, 131, 161, 162, 163, 164, 165, 167, 276, 277
argos, temple of cretan dionysus Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 299
argos, theban cycle at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 165, 178
argos, thebes, monument of seven against thebes in Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 339
argos, thucydides, and Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 162
argos, thucydides, politician, on amphilochian Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 121, 122, 123, 124
argos, tied to akte in religion Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 149, 150, 151, 152, 153, 165
argos, tiryns, incorporated into Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 161, 163
argos, tomb near heraeum, ring with griffins and column of hera gold rings, ? Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 65
argos, traditions and heroon, seven against thebes, mythical cycle, at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 165, 176, 178, 179
argos, tribes Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
argos, vs. trojan war cycle, seven against thebes, mythical cycle, at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 165, 166, 167, 178
argos, without argolid, epithet, prominent in eastern Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 150
argos, without epithet Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
argos, without epithet, at miletus Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
argos, without epithet, linking boiotia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 366, 375, 376, 380
argos, without epithet, linking the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 3, 24, 150
argos, without epithet, prominent in s. italy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 304
argos, women of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 169, 276, 277
argos/argives Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 30, 142
Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 125, 475, 476
argos/argolid Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 18, 115, 125
argos/tiryns, theoxenia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 172
argus/argos Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 131, 132, 150, 328

List of validated texts:
58 validated results for "argo"
1. Archilochus, Fragments, 17aswit (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Argos, Argive • Argos, Argive,

 Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 117; Bowie, Essays on Ancient Greek Literature and Culture (2021) 401, 774

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2. Hesiod, Fragments, 37m-w (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Argos

 Found in books: Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 201; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 62

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3. Hesiod, Works And Days, 128, 166-172 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Argo, as first ship • Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 121, 123; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 148; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 63

128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας, 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες, 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 172 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν,
128 Was buried underneath the earth – yet these
166
And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for, 168 The flocks of Oedipus, found death. The sea, 169 Took others as they crossed to Troy fight, 170 For fair-tressed Helen. They were screened as well, 171 In death. Lord Zeus arranged it that they might, 172 Live far from others. Thus they came to dwell,
4. Hesiod, Theogony, 328, 994 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Argo • Argo, ship • Argos • Argos, cult statues of Hera at

 Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 318; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 43; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 309; Simon, Zeyl, and Shapiro, The Gods of the Greeks (2021) 62

328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις 994 ἦγε παρʼ Αἰήτεω, τελέσας στονόεντας ἀέθλους,
328 Across the sea and slain Eurytion
994
He lay with next, producing progeny –,
5. Homer, Iliad, 1.30, 2.557-2.559, 2.561-2.562, 4.8, 4.51-4.52, 5.908, 6.130-6.137, 6.156-6.158, 12.310-12.328, 16.431-16.434, 16.453-16.457, 18.478-18.607, 19.117-19.119 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Akte (seaboard of Argolid), and Argos • Argo, ship • Argos • Argos (city) • Argos (dog) • Argos (without epithet) • Argos (without epithet), prominent in s. Italy • Argos and Argives • Argos, Argive • Argos, Argolid • Argos, Sikyon • Argos, and Akte • Argos, and Argive Plain • Argos, and Mycenae • Argos, and Orestes • Argos, ph(r)atrai • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, synoikism, democracy, tribal reform • Argus (Argonaut) • Hera, Hera of Argos • Heraeum (Argos) • Heraion, Argos • Likymnios (Herakleid from Argos) • Mycenae, and Argos • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • tribes, Argos

 Found in books: Bernabe et al., Redefining Dionysos (2013) 14, 45; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 248, 369; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 164; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 291, 293; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 62; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 226; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 153, 154, 678; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 167, 173, 239, 304; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 27; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 122, 321; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 55, 56, 107, 214, 225, 309; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 22, 81, 83

1.30 ἡμετέρῳ ἐνὶ οἴκῳ ἐν Ἄργεϊ τηλόθι πάτρης, 2.557 Αἴας δʼ ἐκ Σαλαμῖνος ἄγεν δυοκαίδεκα νῆας, 2.558 στῆσε δʼ ἄγων ἵνʼ Ἀθηναίων ἵσταντο φάλαγγες. 2.559 οἳ δʼ Ἄργός τʼ εἶχον Τίρυνθά τε τειχιόεσσαν, 2.561 Τροιζῆνʼ Ἠϊόνας τε καὶ ἀμπελόεντʼ Ἐπίδαυρον, 2.562 οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν, 4.8 Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη. 4.51 ἤτοι ἐμοὶ τρεῖς μὲν πολὺ φίλταταί εἰσι πόληες, 4.52 Ἄργός τε Σπάρτη τε καὶ εὐρυάγυια Μυκήνη·, 5.908 Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη, ... 18.601 ἑζόμενος κεραμεὺς πειρήσεται, αἴ κε θέῃσιν·, 18.602 ἄλλοτε δʼ αὖ θρέξασκον ἐπὶ στίχας ἀλλήλοισι. 18.603 πολλὸς δʼ ἱμερόεντα χορὸν περιίσταθʼ ὅμιλος, 18.604 τερπόμενοι· δοιὼ δὲ κυβιστητῆρε κατʼ αὐτοὺς, 18.605 μολπῆς ἐξάρχοντες ἐδίνευον κατὰ μέσσους. 18.606 ἐν δʼ ἐτίθει ποταμοῖο μέγα σθένος Ὠκεανοῖο, 18.607 ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. 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.
1.30 as she walks to and fro before the loom and serves my bed. But go, do not anger me, that you may return the safer.
2.557
Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls, 2.559 Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls,
2.561
and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. 2.562 and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus.
4.8
And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding, "
4.51
Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoeer they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly.", " 4.52 Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoeer they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly.",
5.908
And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying. ... 18.601 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.604 exceeding lightly, as when a potter sitteth by his wheel that is fitted between his hands and maketh trial of it whether it will run; and now again would they run in rows toward each other. And a great company stood around the lovely dance, taking joy therein; 18.605 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, 18.607 and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, "
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 Alcmenes 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 Alcmenes bearing, and held back the Eileithyiae."
6. Homer, Odyssey, 4.561-4.566, 11.422, 12.70, 15.223-15.255, 19.394 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Akte (seaboard of Argolid), and Argos • Amphilochian Argos • Amphilochos, as founder of Argos Amphilochikon • Argo • Argo, ship • Argos • Argos (city) • Argos, and Akte • Argos, and Argive Plain • Argos, blending traditions of Akhaian and the Seven • Argos, reconfiguring myths and rituals of the Argive Plain • Homer, Odyssey, Argo • Theoxenia, Argos/Tiryns

 Found in books: Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 201; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 145; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 124, 136; Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 75; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 137, 172; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 144; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 308; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 93; Toloni, The Story of Tobit: A Comparative Literary Analysis (2022) 24; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 57; Waldner et al., Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire (2016) 60

4.565 τῇ περ ῥηίστη βιοτὴ πέλει ἀνθρώποισιν·, 12.70 Ἀργὼ πᾶσι μέλουσα, παρʼ Αἰήταο πλέουσα. 15.225 μάντις· ἀτὰρ γενεήν γε Μελάμποδος ἔκγονος ἦεν, 15.230 ὅς οἱ χρήματα πολλὰ τελεσφόρον εἰς ἐνιαυτὸν, 15.235 ἀλλʼ ὁ μὲν ἔκφυγε κῆρα καὶ ἤλασε βοῦς ἐριμύκους, 15.240 ναιέμεναι πολλοῖσιν ἀνάσσοντʼ Ἀργείοισιν, 15.245 ὃν περὶ κῆρι φίλει Ζεύς τʼ αἰγίοχος καὶ Ἀπόλλων, 15.250 ἀλλʼ ἦ τοι Κλεῖτον χρυσόθρονος ἥρπασεν Ἠὼς, 15.255 ἔνθʼ ὅ γε ναιετάων μαντεύετο πᾶσι βροτοῖσιν. σοὶ δʼ οὐ θέσφατόν ἐστι, διοτρεφὲς ὦ Μενέλαε, Ἄργει ἐν ἱπποβότῳ θανέειν καὶ πότμον ἐπισπεῖν, ἀλλά σʼ ἐς Ἠλύσιον πεδίον καὶ πείρατα γαίης, ἀθάνατοι πέμψουσιν, ὅθι ξανθὸς Ῥαδάμανθυς, οὐ νιφετός, οὔτʼ ἂρ χειμὼν πολὺς οὔτε ποτʼ ὄμβρος, Κασσάνδρης, τὴν κτεῖνε Κλυταιμνήστρη δολόμητις, νηῒ πάρα πρυμνῇ· σχεδόθεν δέ οἱ ἤλυθεν ἀνὴρ, τηλεδαπός, φεύγων ἐξ Ἄργεος ἄνδρα κατακτάς, ὃς πρὶν μέν ποτʼ ἔναιε Πύλῳ ἔνι, μητέρι μήλων, ἀφνειὸς Πυλίοισι μέγʼ ἔξοχα δώματα ναίων·, δὴ τότε γʼ ἄλλων δῆμον ἀφίκετο, πατρίδα φεύγων, Νηλέα τε μεγάθυμον, ἀγαυότατον ζωόντων, εἶχε βίῃ. ὁ δὲ τῆος ἐνὶ μεγάροις Φυλάκοιο, δεσμῷ ἐν ἀργαλέῳ δέδετο, κρατέρʼ ἄλγεα πάσχων, εἵνεκα Νηλῆος κούρης ἄτης τε βαρείης, τήν οἱ ἐπὶ φρεσὶ θῆκε θεὰ δασπλῆτις Ἐρινύς. ἐς Πύλον ἐκ Φυλάκης καὶ ἐτίσατο ἔργον ἀεικὲς, ἀντίθεον Νηλῆα, κασιγνήτῳ δὲ γυναῖκα, ἠγάγετο πρὸς δώμαθʼ. ὁ δʼ ἄλλων ἵκετο δῆμον, Ἄργος ἐς ἱππόβοτον· τόθι γάρ νύ οἱ αἴσιμον ἦεν, ἔνθα δʼ ἔγημε γυναῖκα καὶ ὑψερεφὲς θέτο δῶμα, γείνατο δʼ Ἀντιφάτην καὶ Μάντιον, υἷε κραταιώ. Ἀντιφάτης μὲν ἔτικτεν Ὀϊκλῆα μεγάθυμον, αὐτὰρ Ὀϊκλείης λαοσσόον Ἀμφιάραον, παντοίην φιλότητʼ· οὐδʼ ἵκετο γήραος οὐδόν, ἀλλʼ ὄλετʼ ἐν Θήβῃσι γυναίων εἵνεκα δώρων. τοῦ δʼ υἱεῖς ἐγένοντʼ Ἀλκμαίων Ἀμφίλοχός τε. Μάντιος αὖ τέκετο Πολυφείδεά τε Κλεῖτόν τε·, κάλλεος εἵνεκα οἷο, ἵνʼ ἀθανάτοισι μετείη·, αὐτὰρ ὑπέρθυμον Πολυφείδεα μάντιν Ἀπόλλων, θῆκε βροτῶν ὄχʼ ἄριστον, ἐπεὶ θάνεν Ἀμφιάραος·, ὅς ῥʼ Ὑπερησίηνδʼ ἀπενάσσατο πατρὶ χολωθείς, Παρνησόνδʼ ἐλθόντα μετʼ Αὐτόλυκόν τε καὶ υἷας,
4.565 there where life is easiest for men, no snow, and not much winter, and never rain, but always gusts of clearly blowing West WindOcean sends up to cool off men, because you have Helen and are a son-in-law of Zeus to them. "
12.70
was the Argo, known to all, sailing from Aeates, and waves would have swiftly thrown even her against the great rocks, but Hera guided her past them, since Jason was dear to her. The other way are two cliffs. One reaches wide heaven with its sharp peak, and dark cloud surrounds it", 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, " 15.230 who for a full year had kept much wealth from him by violence. Meanwhile Melampus, in the palace of Phylacus, was bound in grievous bonds and suffered mighty sorrows because of Neleus daughter and the deep infatuation that a goddess, the house-wrecker Erinys, laid upon his mind.", 15.235 But he escaped doom, and drove loud-bellowing cattlefrom Phylace to Pylos, and made godlike Neleus pay for his shameful deed, then led the woman to his home for his brother, but Melampus went to the kingdom of other men, to horse-grazing Argos, for it was now fated for him there, 15.240 that he live as ruler over many Argives. There he married a woman and built a high-roofed house, then fathered Antiphates and Mantius, two mighty sons. Antiphates fathered great-hearted Oicles; then Oicles, the rouser of men Amphiaraus, " 15.245 whom Aegis-bearer Zeus loved exceedingly in his heart and Apolloloved with all kinds of affection. But he didnt reach old ages threshold, but perished in Thebes because of a gifts made to a woman. His sons were Alcmaeon and Amphilochus. Mantius in turn fathered Polypheides and Cleitus.", 15.250 But, yes, indeed, golden-throned Dawn snatched Cleitusbecause of his beauty, so he might be among immortals, then Apollo made a seer of high-spirited Polypheides, best by far of mortals, after Amphiaraus died. In anger at his father, he moved away to Hyperesia. " 15.255 There he lived and to all mortals prophesied. This ones son came, and Theoclymenus was his name, the one who then stood near Telemachus. He found him as he made libation and prayed beside his swift black ship, and, voicing winged words, said to him:",
7. Acusilaus, Fragments, 28 (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Akousilaos of Argos • Akte (seaboard of Argolid), and Argos • Argos • Argos, adoption of Akhaian past • Argos, and Akte • Argos, and Argive Plain • Argos, hegemonia in the Peloponnese and in Greece • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, synoikism, democracy, tribal reform • Seven against Thebes (mythical cycle), at Argos, traditions and heroon • Women of Argos

 Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 137, 176, 276; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 126

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8. Semonides of Amorgos, Fragments, 7 (7th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Argo • Argos

 Found in books: Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 67; Harrison, Brill's Companion to Roman Tragedy (2015) 31

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9. Tyrtaeus, Fragments, 5 (7th cent. BCE - 6th cent. BCE)
 Tagged with subjects: • Argos, • Argos, Argive

 Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 117; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 83

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10. Aeschylus, Agamemnon, 1610-1611 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos

 Found in books: Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 99; Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 134

1610 οὕτω καλὸν δὴ καὶ τὸ κατθανεῖν ἐμοί, 1611 ἰδόντα τοῦτον τῆς δίκης ἐν ἕρκεσιν. Χορός,
1610 So, sweet, in fine, even to die were to me, 1611 Seeing, as I have, this man i’ the toils of justice! CHOROS.
11. Aeschylus, Libation-Bearers, 973, 1046-1047, 1063 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos • Argos, Argive

 Found in books: Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 144; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 144, 222; Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 141

973 ἴδεσθε χώρας τὴν διπλῆν τυραννίδα, 1046 ἐλευθερώσας πᾶσαν Ἀργείων πόλιν, 1047 δυοῖν δρακόντοιν εὐπετῶς τεμὼν κάρα. Ὀρέστης, 1063 ἀλλʼ εὐτυχοίης, καί σʼ ἐποπτεύων πρόφρων,
973 Behold this pair, oppressors of the land, who murdered my father and ransacked my house! They were majestic then, when they sat on their thrones,
1046
ince you have freed the whole realm of Orestes 1047 ince you have freed the whole realm of Orestes,
1063
Then may blessings go with you, and may the god watch benevolently over you and guard you with favorable fortunes!
12. Aeschylus, Eumenides, 287-291, 427-428, 445-452, 458, 464-469, 482-483, 621, 654, 658-661, 669-673, 754-777, 956-967, 984-987 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Adrastus,king of Argos • Argos • Argos, Amphilochian • Argos, and Mycenae • Argos, and Orestes • Athens and Argos • Athens and Argos (in tragedy) • Mycenae, and Argos • Thucydides (politician), on Amphilochian Argos • alliance with Argos • alliance with Argos (tragedy)

 Found in books: Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 392, 414; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 43; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 124, 154, 155, 678; Kirichenko, Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age (2022) 99, 100; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 149, 153, 160, 162; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 111; Shilo, Beyond Death in the Oresteia: Poetics, Ethics, and Politics (2022) 24, 136, 137, 138, 139, 140, 141, 205; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 14, 136, 150

775 καὶ χαῖρε, καὶ σὺ καὶ πολισσοῦχος λεώς·, χώρας ἄνασσαν τῆσδʼ Ἀθηναίαν ἐμοὶ, μολεῖν ἀρωγόν· κτήσεται δʼ ἄνευ δορὸς, αὐτόν τε καὶ γῆν καὶ τὸν Ἀργεῖον λεὼν, πιστὸν δικαίως ἐς τὸ πᾶν τε σύμμαχον. ποῦ γὰρ τοσοῦτο κέντρον ὡς μητροκτονεῖν; Ἀθηνᾶ, δυοῖν παρόντοιν ἥμισυς λόγου πάρα. Χορός, οὐκ εἰμὶ προστρόπαιος, οὐδʼ ἔχων μύσος, πρὸς χειρὶ τἠμῇ τὸ σὸν ἐφεζόμην βρέτας. τεκμήριον δὲ τῶνδέ σοι λέξω μέγα. ἄφθογγον εἶναι τὸν παλαμναῖον νόμος, ἔστʼ ἂν πρὸς ἀνδρὸς αἵματος καθαρσίου, σφαγαὶ καθαιμάξωσι νεοθήλου βοτοῦ. πάλαι πρὸς ἄλλοις ταῦτʼ ἀφιερώμεθα, οἴκοισι, καὶ βοτοῖσι καὶ ῥυτοῖς πόροις. ἔθηκας. ἔφθιθʼ οὗτος οὐ καλῶς, μολὼν, ἀντικτόνοις ποιναῖσι φιλτάτου πατρός. καὶ τῶνδε κοινῇ Λοξίας ἐπαίτιος, ἄλγη προφωνῶν ἀντίκεντρα καρδίᾳ, εἰ μή τι τῶνδʼ ἔρξαιμι τοὺς ἐπαιτίους. σὺ δʼ εἰ δικαίως εἴτε μὴ κρῖνον δίκην·, πράξας γὰρ ἐν σοὶ πανταχῇ τάδʼ αἰνέσω. Ἀθηνᾶ, ἐπεὶ δὲ πρᾶγμα δεῦρʼ ἐπέσκηψεν τόδε, φόνων δικαστὰς ὁρκίους αἱρουμένη, ὅρκος γὰρ οὔτι Ζηνὸς ἰσχύει πλέον. Χορός, ἔπειτʼ ἐν Ἄργει δώματʼ οἰκήσει πατρός; οὔκ ἔστι μήτηρ ἡ κεκλημένου τέκνου, τοκεύς, τροφὸς δὲ κύματος νεοσπόρου. τίκτει δʼ ὁ θρῴσκων, ἡ δʼ ἅπερ ξένῳ ξένη, ἔσωσεν ἔρνος, οἷσι μὴ βλάψῃ θεός. καὶ τόνδʼ ἔπεμψα σῶν δόμων ἐφέστιον, ὅπως γένοιτο πιστὸς εἰς τὸ πᾶν χρόνου, καὶ τόνδʼ ἐπικτήσαιο σύμμαχον, θεά, καὶ τοὺς ἔπειτα, καὶ τάδʼ αἰανῶς μένοι, στέργειν τὰ πιστὰ τῶνδε τοὺς ἐπισπόρους. Ἀθηνᾶ, ὦ Παλλάς, ὦ σώσασα τοὺς ἐμοὺς δόμους. γαίας πατρῴας ἐστερημένον σύ τοι, κατῴκισάς με· καί τις Ἑλλήνων ἐρεῖ, Ἀργεῖος ἁνὴρ αὖθις ἔν τε χρήμασιν,
775 And so farewell — you and the people who guard your city. May your struggle with your enemies let none escape, bringing you safety and victory with the spear! CHORUS: Younger gods, you have ridden down the ancient laws and have taken them from my hands! And I — dishonored, unhappy, deeply angry — on this land, alas, I will release venom from my heart, venom in return for my grief, drops that the land cannot endure. From it, a blight that destroys leaves, destroys children — a just return — speeding over the plain, will cast infection on the land to ruin mortals. I groan aloud. What shall I do? I am mocked by the people. What I have suffered is unbearable. Ah, cruel indeed are the wrongs of the daughters of Night, mourning over dishonor! ATHENA: Be persuaded by me not to bear it with heavy lament. For you have not been defeated; the trial resulted fairly in an equal vote, without disgrace to you; but clear testimony from Zeus was present, and he himself who spoke the oracle himself gave witness that Orestes should not suffer harm for his deed. Do not be angry, do not hurl your heavy rage on this land, or cause barrenness, letting loose drops whose savage spirit will devour the seed. For I promise you most sacredly that you will have a cavernous sanctuary in a righteous land, where you will sit on shining thrones at your hearths, worshipped with honor by my citizens here.
13. Aeschylus, Prometheus Bound, 451, 562-563, 592, 704, 717-721, 829, 838 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argo • Argo, civilizing voyage of • Argos • Argos Amphilochikon • Argos, and Io • foundation legends, Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 165; Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 209; Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 270; Gruen, Rethinking the Other in Antiquity (2011) 230, 232, 257; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237; Roller, A Guide to the Geography of Pliny the Elder (2022) 336

451 δόμους προσείλους, ᾖσαν, οὐ ξυλουργίαν· 562 τόνδε χαλινοῖς ἐν πετρίνοισιν, 563 χειμαζόμενον; 592 Ἥρᾳ στυγητὸς πρὸς βίαν γυμνάζεται. Ἰώ, 704 τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. 717 ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον, 718 ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν, 719 πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν, 720 ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος, 721 κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ, 829 ἐπεὶ γὰρ ἦλθες πρὸς Μολοσσὰ γάπεδα, 838 ἀφʼ οὗ παλιμπλάγκτοισι χειμάζῃ δρόμοις·,
451 without purpose they wrought all things in confusion. They had neither knowledge of houses built of bricks and turned to face the sun nor yet of work in wood; but dwelt beneath the ground like swarming ants, in sunless caves. They had no sign either of winter
562
What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction? 563 What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction?
592
daughter of Inachus? It is she who fires the heart of Zeus with passion, and now, through Hera’s hate, is disciplined by force with interminable wandering. Io,
704
You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand.
717
the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, 719 the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, 720 loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come, 721 loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come,
829
I will describe the toils she has endured before she came here, giving this as a sure proof of my account. Most of the weary tale I shall leave out and come to the very close of your wanderings. For when you reached the Molossian plains,
838
bride-to-be of Zeus (is any of this pleasing to you?), then, stung by the gadfly, you rushed along the pathway by the shore to the great gulf of Rhea, from where you are tossed in backward-wandering course; and for all time to come a recess of the sea,
14. Aeschylus, Suppliant Women, 190, 250-259, 264, 279-289, 291-305, 366-367, 372, 375, 394, 480, 556-564, 609-612, 615-618, 621-622, 885, 902, 908, 911-953, 1052, 1062 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Apis, purifying Argos • Argos • Argos (without epithet) • Argos, Argive • Argos, Argives • Argos, and Argive Plain • Argos, and Athens • Argos, and Io • Argos, as defined space • Argos, king • Argos, king of, • Argos, ph(r)atrai • Argos, purity of • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, synoikism, democracy, tribal reform • Argos, women of, • Danaids, integration of, into Argos • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • foundation legends, Argos • identity, Argos • integration, of Danaids into Argos • king, of Argos • purity, of Argos • space, Argos • tribes, Argos

 Found in books: Edmunds, Greek Myth (2021) 22; Gruen, Rethinking the Other in Antiquity (2011) 231, 232, 241; Jouanna, Greek Medicine from Hippocrates to Galen (2012) 83; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 159, 160, 161, 568; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167; Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 207, 208; Meinel, Pollution and Crisis in Greek Tragedy (2015) 189, 190, 191, 192, 193, 199, 201; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 145, 146; Naiden,Ancient Suppliation (2006)" 124, 162; Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 16; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 167, 169, 171; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 122, 237

292 Ἰὼ γενέσθαι τῇ δʼ ἐν Ἀργείᾳ χθονί; Βασιλεύς, 300 οὔκουν πελάζει Ζεὺς ἐπʼ εὐκραίρῳ βοΐ; Βασιλεύς, 885 οἰοῖ, πάτερ, βρέτεος ἄρος, 920 Ἑρμῇ μεγίστῳ προξένῳ μαστηρίῳ. Βασιλεύς, 930 ἀλλʼ ὡς ἂν εἰδὼς ἐννέπω σαφέστερον,—, Ζεὺς ἄναξ ἀποστεροί-, κρεῖσσον δὲ πύργου βωμός, ἄρρηκτον σάκος, τοῦ γηγενοῦς γάρ εἰμʼ ἐγὼ Παλαίχθονος, ἶνις Πελασγός, τῆσδε γῆς ἀρχηγέτης. ἐμοῦ δʼ ἄνακτος εὐλόγως ἐπώνυμον, ... γόμφος διαμπάξ, ὡς μένειν ἀραρότως. ταῦτʼ οὐ πίναξίν ἐστιν ἐγγεγραμμένα, οὐδʼ ἐν πτυχαῖς βίβλων κατεσφραγισμένα, σαφῆ δʼ ἀκούεις ἐξ ἐλευθεροστόμου, γλώσσης. κομίζου δʼ ὡς τάχιστʼ ἐξ ὀμμάτων. Κῆρυξ, ἔοιγμεν ἤδη πόλεμον ἀρεῖσθαι νέον. εἴη δὲ νίκη καὶ κράτη τοῖς ἄρσεσιν. Βασιλεύς, ἀλλʼ ἄρσενάς τοι τῆσδε γῆς οἰκήτορας, εὑρήσετʼ οὐ πίνοντας ἐκ κριθῶν μέθυ. ὁ μέγας Ζεὺς ἀπαλέξαι
" 292 CHORUS: Is there a report that once in this land of Argos Io was ward of Heras house? KING: Certainly she was; the tradition prevails far and wide. CHORUS: And is there some story, too, that Zeus was joined in love with a mortal? KING: This entanglement was not secret from Hera. CHORUS: What then was the result of this royal strife? KING: The goddess of Argos transformed the woman into a cow.", " 300 CHORUS: And while she was a horned cow, did not Zeus approach her? KING: So they say, making his form that of a bull lusting for a mate. CHORUS: What answer then did Zeus stubborn consort give? KING: She placed the all-seeing one to stand watch over the cow. CHORUS: What manner of all-seeing herdsman with a single duty do you mean? KING: Argus, a son of Earth, whom Hermes slew. CHORUS: What else did she contrive against the unfortunate cow? KING: A sting, torment of cattle, constantly driving her on. CHORUS: They call it a gadfly, those who dwell by the Nile. KING: Well then, it drove her by a long course out of the land.",
885
CHORUS: Alas, father; the help of the sacred images deludes me. Like a spider, he is carrying me seaward step by step — a nightmare, a black nightmare! Oh! Oh! Mother Earth, mother Earth, avert his fearful cries! O father Zeus, son of Earth! HERALD: I do not fear the native gods, be assured. They did not rear me, nor by their nurture did they bring me to old age. " 920 HERALD: To Hermes, the Searcher, greatest of patrons. KING: For all your notice to the gods, you do them no reverence. HERALD: I revere the deities by the Nile. KING: While ours are nothing, as I understand you? HERALD: I shall carry off these maids unless someone tears them away. KING: If you so much as touch them, you will regret it, and right soon. HERALD: I hear you; and your speech is far from hospitable. KING: No, since I have no hospitality for despoilers of the gods. HERALD: I will go and tell Egyptus sons about this. KING: My proud spirit will not ponder on this threat.", 930 HERALD: But that I may know and tell a plainer tale — for it is fitting that a herald make exact report on each detail — what message am I to deliver? Who is it, am I to tell on my return, that has despoiled me of this band of women, their own cousins? It is not, I suppose, by voice of witnesses that the god of battle judges cases like this; nor is it by the gift of silver that he settles dispute; no! If that be the case, many a one shall fall and shuffle off his life. KING: My name? Why should I tell you? In due course of time you will learn it, you and your companions. As for these maids, if, convinced by god-fearing argument, they consent of their own free will and heartily, you may take them. But to this purpose a decree has been passed by the uimous resolve of the people of the State, never, under compulsion, to surrender this association of women. Through their resolve the rivet has been driven home, to remain fixed and fast. Not on tablets is this inscribed, nor has it been sealed in folds of books: you hear the truth from free-spoken lips. Now get out of my sight immediately! HERALD: I think we are about to involve ourselves in a new war. But may victory and authority rest with the men! KING: It is men, I believe, you will find in the dwellers of this land; and they are no drinkers of diluted wine. Exit Herald. But take courage, all of you, and together with your handmaidens, proceed to our well-fenced town, encircled by sturdy devices of towers. As for places inside to lodge, there are plenty of the public sort. For on no modest scale do I myself live, where, in company with many others, you may occupy abodes suitably prepared; or, if it is more pleasing to you, it is free for you also to make your home in dwellings of separate sort. of these select what is best and most to your desires. A protector you have in me and in all the inhabitants, whose resolve this is that now takes effect. Why wait for others of higher authority?
15. Pindar, Nemean Odes, 9.13-9.14, 10.2, 10.5, 10.13-10.24, 10.39-10.42, 10.49-10.50 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Akousilaos of Argos • Argos • Argos (without epithet) • Argos Amphilochikon • Argos, Argolid • Argos, adoption of Akhaian past • Argos, and Argive Plain • Argos, blending traditions of Akhaian and the Seven • Argos, city centre • Argos, hegemonia in the Peloponnese and in Greece • Argos, in Nemean 10 • Argos, in Nemean 9 • Argos, in Seven against Thebes • Argos, ph(r)atrai • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, synoikism, democracy, tribal reform • Heraion, Argos • Larisa, Argos • Seven against Thebes (mythical cycle), at Argos, traditions and heroon • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • Theoxenia, Argos/Tiryns • tribes, Argos

 Found in books: Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 270; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 93, 113, 114, 158, 162, 163, 164, 165; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 38; Finkelberg, Homer and Early Greek Epic: Collected Essays (2019) 209, 214; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167, 172, 176; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 107, 109, 253

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.
16. Pindar, Olympian Odes, 3.17-3.35, 7.84 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Akte (seaboard of Argolid), and Argos • Argo • Argos • Argos, Argives (city) • Argos, and Akte • Argos, city centre • Argos, claiming authority in song • Argos, conflict with Sparta • Argos, hegemonia in the Peloponnese and in Greece • Argos, synoikism, democracy, tribal reform • Heraion, Argos • Larisa, Argos

 Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 130, 136; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 100, 101; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 109

3.25 And so his spirit prompted him to travel to the land of the Danube, where the horse-driving daughter of Leto had received him when he came from the mountain-glens and deep, winding valleys of Arcadia; through the commands of Eurystheus, compulsion from his father urged him on the quest of the doe with the golden horns, which once Taygete 30 had inscribed as a sacred dedication to "Artemis who sets things right" Orthosia. Pursuing that doe he had also seen that land beyond the cold blasts of Boreas; there he had stood and marvelled at the trees, and sweet desire for them possessed him, to plant them around the boundary-line of the horse-racing ground with its twelve courses. And now in his kindness he comes regularly to this festival of ours, together with the godlike 35 twin sons of deep-waisted Leda. For Heracles, when he ascended to Olympus, assigned to them the ordering of the marvellous contest of men, the contest in excellence and in the driving of swift chariots. And so my spirit somehow urges me to say that glory has come to the Emmenidae and to Theron through the dispensation of the sons of Tyndareus with their fine horses, because that family comes to them with the most hospitable feasting-tables of any mortal men, observing the rites of the blessed gods with pious thoughts. If water is best and gold is the most honored of all possessions, so now Theron reaches the farthest point by his own native excellence; he touches the pillars of Heracles. Beyond that the wise cannot set foot; nor can the unskilled set foot 45 beyond that. I will not pursue it; I would be a fool.
17. Euripides, Bacchae, 6, 8-9 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos • Argos, Argive • Argos, Dionysus and

 Found in books: Bernabe et al., Redefining Dionysos (2013) 90; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237; Simon, Zeyl, and Shapiro, The Gods of the Greeks (2021) 319

6 ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας 8 τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα, 9 ἀθάνατον Ἥρας μητέρʼ εἰς ἐμὴν ὕβριν.
6 I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
8
I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remts of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother.
18. Euripides, Electra, 48, 171-172, 1250-1291 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos • Argos, Amphilochian • Argos, adoption of Akhaian past • Argos, and Argive Plain • Argos, and Mycenae • Argos, hegemonia in the Peloponnese and in Greece • Argos, reconfiguring myths and rituals of the Argive Plain • Heraeum (Argos) • Likymnios (Herakleid from Argos) • Mycenae, and Argos • Thucydides (politician), on Amphilochian Argos

 Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 124, 678; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 174, 240; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 95; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 122, 134, 160, 192, 205; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 229, 232; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 121

" 48 ἄθλιον ̓Ορέστην, εἴ ποτ εἰς ̓́Αργος μολὼν", " 171 ἀγγέλλει δ ὅτι νῦν τριταί-", 172 αν καρύσσουσιν θυσίαν, " 1250 σὺ δ ̓́Αργος ἔκλιπ: οὐ γὰρ ἔστι σοι πόλιν" 1251 τήνδ ἐμβατεύειν, μητέρα κτείναντι σήν.", " 1252 δειναὶ δὲ κῆρές ς αἱ κυνώπιδες θεαὶ", " 1253 τροχηλατήσους ἐμμανῆ πλανώμενον.", " 1254 ἐλθὼν δ ̓Αθήνας Παλλάδος σεμνὸν βρέτας", 1255 πρόσπτυξον: εἵρξει γάρ νιν ἐπτοημένας, 1256 δεινοῖς δράκουσιν ὥστε μὴ ψαύειν σέθεν, " 1257 γοργῶφ ὑπερτείνουσα σῷ κάρᾳ κύκλον.", " 1258 ἔστιν δ ̓́Αρεώς τις ὄχθος, οὗ πρῶτον θεοὶ", " 1259 ἕζοντ ἐπὶ ψήφοισιν αἵματος πέρι,", " 1260 ̔Αλιρρόθιον ὅτ ἔκταν ὠμόφρων ̓́Αρης,", 1261 μῆνιν θυγατρὸς ἀνοσίων νυμφευμάτων, " 1262 πόντου κρέοντος παῖδ, ἵν εὐσεβεστάτη", " 1263 ψῆφος βεβαία τ ἐστὶν † ἔκ τε τοῦ † θεοῖς.", 1264 ἐνταῦθα καὶ σὲ δεῖ δραμεῖν φόνου πέρι. " 1265 ἴσαι δέ ς ἐκσῴζουσι μὴ θανεῖν δίκῃ", 1266 ψῆφοι τεθεῖσαι: Λοξίας γὰρ αἰτίαν, 1267 ἐς αὑτὸν οἴσει, μητέρος χρήσας φόνον. 1268 καὶ τοῖσι λοιποῖς ὅδε νόμος τεθήσεται, " 1269 νικᾶν ἴσαις ψήφοισι τὸν φεύγοντ ἀεί.", " 1270 δειναὶ μὲν οὖν θεαὶ τῷδ ἄχει πεπληγμέναι", " 1271 πάγον παρ αὐτὸν χάσμα δύσονται χθονός,", 1272 σεμνὸν βροτοῖσιν εὐσεβὲς χρηστήριον: " 1273 σὲ δ ̓Αρκάδων χρὴ πόλιν ἐπ ̓Αλφειοῦ ῥοαῖς", 1274 οἰκεῖν Λυκαίου πλησίον σηκώματος: 1275 ἐπώνυμος δὲ σοῦ πόλις κεκλήσεται. " 1276 σοὶ μὲν τάδ εἶπον: τόνδε δ Αἰγίσθου νέκυν", 1277 ̓́Αργους πολῖται γῆς καλύψουσιν τάφῳ. 1278 μητέρα δὲ τὴν σὴν ἄρτι Ναυπλίαν παρὼν, 1279 Μενέλαος, ἐξ οὗ Τρωικὴν εἷλε χθόνα, 1280 ̔Ελένη τε θάψει: Πρωτέως γὰρ ἐκ δόμων, " 1281 ἥκει λιποῦς Αἴγυπτον οὐδ ἦλθεν Φρύγας:", " 1282 Ζεὺς δ, ὡς ἔρις γένοιτο καὶ φόνος βροτῶν,", " 1283 εἴδωλον ̔Ελένης ἐξέπεμψ ἐς ̓́Ιλιον.", " 1284 Πυλάδης μὲν οὖν κόρην τε καὶ δάμαρτ ἔχων", " 1285 ̓Αχαιίδος γῆς οἴκαδ ἐσπορευέτω,", 1286 καὶ τὸν λόγῳ σὸν πενθερὸν κομιζέτω, 1287 Φωκέων ἐς αἶαν καὶ δότω πλούτου βάρος: " 1288 σὺ δ ̓Ισθμίας γῆς αὐχέν ἐμβαίνω ποδὶ", 1289 χώρει πρὸς ὄχθον Κεκροπίας εὐδαίμονα. 1290 πεπρωμένην γὰρ μοῖραν ἐκπλήσας φόνου, " 1291 εὐδαιμονήσεις τῶνδ ἀπαλλαχθεὶς πόνων.", "
48 I am ashamed to have the daughter of a wealthy man and violate her, when I was not born of equal rank. And I groan for the wretched Orestes, called my kinsman, if he shall ever return to Argos and see the unfortunate marriage of his sister.
171
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, 172 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,
1250
but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1251 but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1254 but you leave Argos ; for it is not for you, who killed your mother, to set foot in this city. And the dread goddesses of death, the one who glare like hounds, will drive you up and down, a maddened wanderer. Go to Athens and embrace the holy image of Pallas; 1255 for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, 1259 for she will prevent them, flickering with dreadful serpents, from touching you, as she stretches over your head her Gorgon-faced shield. There is a hill of Ares, where the gods first sat over their votes to decide on bloodshed, 1260 when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. 1263 when savage Ares killed Halirrothius, son of the ocean’s ruler, in anger for the unholy violation of his daughter, so that the tribunal is most sacred and secure in the eyes of the gods. 1264 You also must run your risk here, for murder. 1265 An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. 1269 An equal number of votes cast will save you from dying by the verdict; for Loxias will take the blame upon himself, since it was his oracle that advised your mother’s murder. And this law will be set for posterity, that the accused will always win his case if he has equal votes. 1270 Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; 1274 Then the dread goddesses, stricken with grief at this, will sink into a cleft of the earth beside this hill, a holy, revered prophetic shrine for mortals. You must found an Arcadian city beside the streams of Alpheus near the sacred enclosure to Lycaean Apollo; 1275 and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , 1279 and the city will be called after your name. I say this to you. As for this corpse of Aegisthus, the citizens of Argos will cover it in the earth in burial. But as for your mother, Menelaus, who has arrived at Nauplia only now after capturing Troy , 1280 will bury her, with Helen helping him; for she has come from Proteus’ house, leaving Egypt , and she never went to Troy ; Zeus, to stir up strife and bloodshed among mortals, sent a phantom of Helen to Ilium . Now let Pylades, having one who is both a virgin and a married woman, 1284 will bury her, with Helen helping him; for she has come from Proteus’ house, leaving Egypt , and she never went to Troy ; Zeus, to stir up strife and bloodshed among mortals, sent a phantom of Helen to Ilium . Now let Pylades, having one who is both a virgin and a married woman, 1285 go home from the Achaean land, and let him conduct the one called your brother-in-law to the land of Phocis , and give him a weight of riches. But you set out along the narrow Isthmus, and go to Cecropia’s blessed hill. 1289 go home from the Achaean land, and let him conduct the one called your brother-in-law to the land of Phocis , and give him a weight of riches. But you set out along the narrow Isthmus, and go to Cecropia’s blessed hill. 1290 For once you have completed your appointed lot of murder, you will be happy, freed from these troubles. Choru, 1291 For once you have completed your appointed lot of murder, you will be happy, freed from these troubles. Choru,
19. Euripides, Helen, 1673 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos

 Found in books: Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 95; Roller, A Guide to the Geography of Pliny the Elder (2022) 202

"— φρουρὸν παρ ̓Ακτὴν τεταμένην νῆσον λέγω —"
NA>
20. Euripides, Medea, 9-10 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argo • Argo, as first ship

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 123; Edmunds, Greek Myth (2021) 57

" 9 οὐδ ἂν κτανεῖν πείσασα Πελιάδας κόρας", 10 πατέρα κατῴκει τήνδε γῆν Κορινθίαν
9 who went to fetch the golden fleece for Pelias; for then would my own mistress Medea never have sailed to the turrets of Iolcos, her soul with love for Jason smitten, nor would she have beguiled the daughters of Pelia, 10 to slay their father and come to live here in the land of Corinth with her husband and children, where her exile found favour with the citizens to whose land she had come, and in all things of her own accord was she at one with Jason, the greatest safeguard thi
21. Euripides, Orestes, 46, 48-50, 356-359, 380-455, 467, 492-541, 1191-1204, 1625-1665 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos • Argos, and Mycenae • Likymnios (Herakleid from Argos) • Mycenae, and Argos

 Found in books: Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 183, 184; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 678; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 240; Liatsi, Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond (2021) 143; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 95; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 219, 221, 222, 225

533 ἄλλων ἀκούειν δεῖ μ, ἅ γ εἰσορᾶν πάρα;", 534 ὡς οὖν ἂν εἰδῇς, Μενέλεως, τοῖσιν θεοῖς, " 535 μὴ πρᾶσς ἐναντί, ὠφελεῖν τοῦτον θέλων,", " 536 ἔα δ ὑπ ἀστῶν καταφονευθῆναι πέτροις,", " 537 ἢ μὴ πίβαινε Σπαρτιάτιδος χθονός.", " 538 θυγάτηρ δ ἐμὴ θανοῦς ἔπραξεν ἔνδικα:", " 539 ἀλλ οὐχὶ πρὸς τοῦτ εἰκὸς ἦν αὐτὴν θανεῖν.", " 540 ἐγὼ δὲ τἄλλα μακάριος πέφυκ ἀνήρ,", " 541 πλὴν ἐς θυγατέρας: τοῦτο δ οὐκ εὐδαιμονῶ.", 1191 ̔Ελένης θανούσης, ἤν τι Μενέλεώς σε δρᾷ 1192 ἢ τόνδε κἀμέ — πᾶν γὰρ ἓν φίλον τόδε —, " 1193 λέγ ὡς φονεύσεις ̔Ερμιόνην: ξίφος δὲ χρὴ", " 1194 δέρῃ πρὸς αὐτῇ παρθένου σπάσαντ ἔχειν.", 1195 κἂν μέν σε σῴζῃ μὴ θανεῖν χρῄζων κόρην, " 1196 ̔Ελένης Μενέλεως πτῶμ ἰδὼν ἐν αἵματι,", 1197 μέθες πεπᾶσθαι πατρὶ παρθένου δέμας: " 1198 ἢν δ ὀξυθύμου μὴ κρατῶν φρονήματος", 1199 κτείνῃ σε, καὶ σὺ σφάζε παρθένου δέρην. 1200 καί νιν δοκῶ, τὸ πρῶτον ἢν πολὺς παρῇ, 1201 χρόνῳ μαλάξειν σπλάγχνον: οὔτε γὰρ θρασὺς, ... "
533 One thing at least agrees with what I say: you are hated by the gods, and you pay atonement for your mother by your fits of madness and terror. Why do I need to hear from other witnesses what I can see for myself? Therefore, Menelaus, take heed; 534 One thing at least agrees with what I say: you are hated by the gods, and you pay atonement for your mother by your fits of madness and terror. Why do I need to hear from other witnesses what I can see for myself? Therefore, Menelaus, take heed; 535 do not oppose the gods in your wish to help this man; but leave him to be stoned to death by the citizens, or do not set foot on Spartan land. My daughter is dead, and rightly; but it should not have been his hand that slew her. 539 do not oppose the gods in your wish to help this man; but leave him to be stoned to death by the citizens, or do not set foot on Spartan land. My daughter is dead, and rightly; but it should not have been his hand that slew her. 540 In all except my daughters I have been a happy man; there I am not blessed. Chorus Leader, 541 In all except my daughters I have been a happy man; there I am not blessed. Chorus Leader,
1191
If, after Helen’s slaughter, Menelaus tries to do anything to you or to Pylades and me—for this bond of friendship is wholly one—say that you will kill Hermione; you must draw your sword and hold it to the maiden’s throat. 1192 If, after Helen’s slaughter, Menelaus tries to do anything to you or to Pylades and me—for this bond of friendship is wholly one—say that you will kill Hermione; you must draw your sword and hold it to the maiden’s throat. 1194 If, after Helen’s slaughter, Menelaus tries to do anything to you or to Pylades and me—for this bond of friendship is wholly one—say that you will kill Hermione; you must draw your sword and hold it to the maiden’s throat. 1195 If Menelaus, when he sees Helen fallen in her blood, tries to save you to insure the girl’s life, allow him to take his daughter to his arms; but if he makes no effort to curb the angry outburst and leaves you to die, then cut the maiden’s throat. 1199 If Menelaus, when he sees Helen fallen in her blood, tries to save you to insure the girl’s life, allow him to take his daughter to his arms; but if he makes no effort to curb the angry outburst and leaves you to die, then cut the maiden’s throat. 1200 And I think if he puts in a mighty appearance at first, he will calm down in time; for he is not bold or brave by nature. That is my line of defense for our safety. My speech is over. Oreste, 1201 And I think if he puts in a mighty appearance at first, he will calm down in time; for he is not bold or brave by nature. That is my line of defense for our safety. My speech is over. Oreste, ...
22. Euripides, Suppliant Women, 469-471, 572-582, 1187-1215 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Adrastus,king of Argos • Argos • Argos, and Athens • Argos, king of, • Argos, women of, • Argos/Argolid • Athens and Argos (in tragedy) • alliance with Argos (tragedy)

 Found in books: Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 18; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 159; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 95; Naiden,Ancient Suppliation (2006)" 124, 162; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 60, 139, 149

" 469 εἰ δ ἔστιν ἐν γῇ, πρὶν θεοῦ δῦναι σέλας,", 470 λύσαντα σεμνὰ στεμμάτων μυστήρια, " 471 τῆσδ ἐξελαύνειν, μηδ ἀναιρεῖσθαι νεκροὺς", 572 ἐν ἀσπίσιν σοι πρῶτα κινδυνευτέον. 573 πολλοὺς ἔτλην δὴ †χἁτέρους ἄλλους πόνους†. " 574 ἦ πᾶσιν οὖν ς ἔφυσεν ἐξαρκεῖν πατήρ;", " 575 ὅσοι γ ὑβρισταί: χρηστὰ δ οὐ κολάζομεν.", " 576 πράσσειν σὺ πόλλ εἴωθας ἥ τε σὴ πόλις.", " 577 τοιγὰρ πονοῦσα πολλὰ πόλλ εὐδαιμονεῖ.", " 578 ἔλθ, ὥς σε λόγχη σπαρτὸς ἐν πόλει λάβῃ.", " 579 τίς δ ἐκ δράκοντος θοῦρος ἂν γένοιτ ̓́Αρης;", " 580 γνώσῃ σὺ πάσχων: νῦν δ ἔτ εἶ νεανίας.", " 581 οὔτοι μ ἐπαρεῖς ὥστε θυμῶσαι φρένας", " 582 τοῖς σοῖσι κόμποις: ἀλλ ἀποστέλλου χθονός,", " 1187 ἀλλ ἀντὶ τῶν σῶν καὶ πόλεως μοχθημάτων" 1188 πρῶτον λάβ ὅρκον. τόνδε δ ὀμνύναι χρεὼν", 1189 ̓́Αδραστον: οὗτος κύριος, τύραννος ὤν, 1190 πάσης ὑπὲρ γῆς Δαναϊδῶν ὁρκωμοτεῖν. " 1191 ὁ δ ὅρκος ἔσται, μήποτ ̓Αργείους χθόνα", " 1192 ἐς τήνδ ἐποίσειν πολέμιον παντευχίαν,", " 1193 ἄλλων τ ἰόντων ἐμποδὼν θήσειν δόρυ.", " 1194 ἢν δ ὅρκον ἐκλιπόντες ἔλθωσιν, πάλιν", " 1195 κακῶς ὀλέσθαι πρόστρεπ ̓Αργείων χθόνα.", " 1196 ἐν ᾧ δὲ τέμνειν σφάγια χρή ς, ἄκουέ μου.", 1197 ἔστιν τρίπους σοι χαλκόπους ἔσω δόμων, " 1198 ὃν ̓Ιλίου ποτ ἐξαναστήσας βάθρα", " 1199 σπουδὴν ἐπ ἄλλην ̔Ηρακλῆς ὁρμώμενος", " 1200 στῆσαί ς ἐφεῖτο Πυθικὴν πρὸς ἐσχάραν.", 1201 ἐν τῷδε λαιμοὺς τρεῖς τριῶν μήλων τεμὼν, 1202 ἔγγραψον ὅρκους τρίποδος ἐν κοίλῳ κύτει, 1203 κἄπειτα σῴζειν θεῷ δὸς ᾧ Δελφῶν μέλει, " 1204 μνημεῖά θ ὅρκων μαρτύρημά θ ̔Ελλάδι.", " 1205 ᾗ δ ἂν διοίξῃς σφάγια καὶ τρώσῃς φόνον", 1206 ὀξύστομον μάχαιραν ἐς γαίας μυχοὺς, " 1207 κρύψον παρ αὐτὰς ἑπτὰ πυρκαιὰς νεκρῶν:", " 1208 φόβον γὰρ αὐτοῖς, ἤν ποτ ἔλθωσιν πόλιν,", 1209 δειχθεῖσα θήσει καὶ κακὸν νόστον πάλιν. 1210 δράσας δὲ ταῦτα πέμπε γῆς ἔξω νεκρούς. " 1211 τεμένη δ, ἵν αὐτῶν σώμαθ ἡγνίσθη πυρί,", " 1212 μέθες παρ αὐτὴν τρίοδον ̓Ισθμίας θεοῦ:", " 1213 σοὶ μὲν τάδ εἶπον: παισὶ δ ̓Αργείων λέγω:", " 1214 πορθήσεθ ἡβήσαντες ̓Ισμηνοῦ πόλιν,", 1215 πατέρων θανόντων ἐκδικάζοντες φόνον, "
469 So I and all the people of Cadmus forbid thee to admit Adrastus to this land, but if he is here, 470 drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be, 471 drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be,
572
First must thou adventure somewhat in the front of war. Theseu, 573 Many an enterprise and of a different kind have I ere this endured. Herald, 574 Wert thou then begotten of thy sire to cope with every foe? Theseu, 575 Ay, with all wanton villains; virtue I punish not. Herald, 576 To meddle is aye thy wont and thy city’s too. Theseu, 577 Hence her enterprise on many a held hath won her frequent success. Herald, 578 Come then, that the warriors of the dragon-crop may catch thee in our city. Theseu, 579 What furious warrior-host could spring from dragon’s seed? Herald, 580 Thou shalt learn that to thy cost. As yet thou art young and rash. Theseu, 581 Thy boastful speech stirs not my heart at all to rage. Yet get thee gone from my land, taking with thee the idle words thou broughtest; for we are making no advance. Exit Herald. 582 Thy boastful speech stirs not my heart at all to rage. Yet get thee gone from my land, taking with thee the idle words thou broughtest; for we are making no advance. Exit Herald.
1187
Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right 1188 Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right, 1189 Give not these bones to the children to carry to the land of Argos, letting them go so lightly; nay, take first an oath of them that they will requite thee and thy city for your efforts. This oath must Adrastus swear, for as their king it is his right, 1190 to take the oath for the whole realm of Argos. And this shall be the form thereof: We Argives swear we never will against this land lead on our mail-clad troops to war, and, if others come, we will repel them. But if they violate their oath and come against the city, pray, 1194 to take the oath for the whole realm of Argos. And this shall be the form thereof: We Argives swear we never will against this land lead on our mail-clad troops to war, and, if others come, we will repel them. But if they violate their oath and come against the city, pray, 1195 that the land of Argos may be miserably destroyed. 1196 Now hearken while I tell thee where thou must slay the victims. Thou hast within thy halls a tripod with brazen feet, which Heracles, in days gone by, after he had o’erthrown the foundations of Ilium and was starting on another enterprise, 1199 Now hearken while I tell thee where thou must slay the victims. Thou hast within thy halls a tripod with brazen feet, which Heracles, in days gone by, after he had o’erthrown the foundations of Ilium and was starting on another enterprise, 1200 enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath. 1204 enjoined thee to set up at the Pythian shrine. O’er it cut the throats of three sheep; then grave within the tripod’s hollow belly the oath; this done, deliver it to the god who watches over Delphi to keep, a witness and memorial unto Hellas of the oath. 1205 And bury the sharp-edged knife, wherewith thou shalt have laid the victims open and shed their blood, deep in the bowels of the earth, hard by the pyres where the seven chieftains burn; for its appearance shall strike them with dismay, if e’er against thy town they come, and shall cause them to return with sorrow. 1209 And bury the sharp-edged knife, wherewith thou shalt have laid the victims open and shed their blood, deep in the bowels of the earth, hard by the pyres where the seven chieftains burn; for its appearance shall strike them with dismay, if e’er against thy town they come, and shall cause them to return with sorrow. 1210 When thou hast done all this, dismiss the dead from thy land. And to the god resign as sacred land the spot where their bodies were purified by fire, there by the meeting of the triple roads that lead unto the Isthmus. Thus much to thee, Theseus, I address; next to the sons of Argos I speak; when ye are grown to men’s estate, the town beside Ismenus shall ye sack, 1214 When thou hast done all this, dismiss the dead from thy land. And to the god resign as sacred land the spot where their bodies were purified by fire, there by the meeting of the triple roads that lead unto the Isthmus. Thus much to thee, Theseus, I address; next to the sons of Argos I speak; when ye are grown to men’s estate, the town beside Ismenus shall ye sack, 1215 avenging the slaughter of your dead sires; thou too, Aegialeus, shalt take thy father’s place and in thy youth command the host, and with thee Tydeus’ son marching from Aetolia,—him whom his father named Diomedes. Soon as the beards your cheeks o’ershadow,
23. Herodotus, Histories, 1.1-1.2, 1.5, 1.31, 1.56-1.57, 1.60-1.61, 1.65-1.67, 1.91, 2.41, 2.135, 2.153, 2.159, 2.171, 2.178, 5.49-5.50, 5.67, 5.83, 5.92, 6.61, 6.76, 6.78-6.82, 6.84, 6.126-6.128, 6.137, 7.94, 7.137, 7.148-7.152, 7.184-7.187, 7.189, 7.191-7.192, 7.202, 9.11, 9.27-9.28, 9.34, 9.61 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Akousilaos of Argos • Akrisios, king of Argos • Akte (seaboard of Argolid), and Argos • Apatouria (Argos) • Apollo Pythaieus, Argos, archaizing of • Archinus of Argos • Argo • Argos • Argos (without epithet) • Argos (without epithet), at Miletus • Argos (without epithet), linking the Aegean • Argos (without epithet), prominent in eastern Argolid • Argos Amphilochikon • Argos Pelasgikon • Argos and Argives • Argos, Argive • Argos, Argives (city) • Argos, Heraeum • Argos, Ionians at • Argos, Sikyon • Argos, Theban cycle at • Argos, and Akte • Argos, and Argive Plain • Argos, and Athens • Argos, and Mycenae • Argos, behaves like Athens • Argos, blending traditions of Akhaian and the Seven • Argos, city centre • Argos, conflict with Sparta • Argos, hegemonia in the Peloponnese and in Greece • Argos, in Nemean 9 • Argos, in Seven against Thebes • Argos, king • Argos, lack of Trojan War traditions • Argos, ph(r)atrai • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, self-Dorianization • Argos, social integration in the dithyramb • Argos, son of Phrixus • Argos, synoikism, democracy, tribal reform • Argos, tied to Akte in religion • Argos/Argives • Argus, • Athena Pallas (Argos) • Athena Salpinx (Argos) • Biton of Argos • Cleobis of Argos • Festivals, of Adrastus of Argos • Festivals, of Hera of Argos • Hera, cult of, at Argos • Hera, of Argos • Heraeum (Argos) • Heraeum of Argos • Heraion, Argos • Heraion, of Argos • Heroes and heroines, of Argos • Io of Argos • Larisa, Argos • Likymnios (Herakleid from Argos) • Mycenae, and Argos • Pheidon of Argos • Polyclitus, statue of Hera at Argos • Seven against Thebes (mythical cycle), at Argos, dedication at Delphi • Seven against Thebes (mythical cycle), at Argos, traditions and heroon • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • Tiryns, incorporated into Argos • Women of Argos • Women of Argos, of Elis • Women of Argos, of Tanagra • dithyramb, at Argos • foundation legends, Argos • oligarchy, oligarchs, Argos • tribes, Argos

 Found in books: Athanassaki and Titchener, Plutarch's Cities (2022) 109; Bernabe et al., Redefining Dionysos (2013) 423; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 145; Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 266, 281; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 161; Gruen, Rethinking the Other in Antiquity (2011) 232, 241, 257, 258; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102, 103; Heymans, The Origins of Money in the Iron Age Mediterranean World (2021) 182; Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 544, 545; Isaac, The invention of racism in classical antiquity (2004) 272; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 158, 678; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 30, 142; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 129, 138, 139, 142, 150, 151, 152, 157, 163, 164, 165, 166, 167, 169, 170, 177, 178, 232, 252, 277, 346; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 146; Mikalson, Herodotus and Religion in the Persian Wars (2003) 22, 101, 116, 140, 153, 181, 182, 193, 209; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 46, 79, 98, 100, 129, 175, 196; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 37, 43; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 134, 342; Naiden,Ancient Suppliation (2006)" 125; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 108, 109, 122, 141, 203; Simon, Zeyl, and Shapiro, The Gods of the Greeks (2021) 41, 43


1.1
The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . " 1.2 In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the kings daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the kings daughter Medea. When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians.",
1.5
Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike.
1.31
When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.”,

1.56
When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian.
1.57
What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live.
1.60
But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: “Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus. " 1.61 Having got back his sovereignty in the manner which I have described, Pisistratus married Megacles daughter according to his agreement with Megacles. But as he already had young sons, and as the Alcmeonid family were said to be under a curse, he had no wish that his newly-wedded wife bear him children, and therefore had unusual intercourse with her. At first the woman hid the fact: presently she told her mother (whether interrogated or not, I do not know) and the mother told her husband. Megacles was very angry to be dishonored by Pisistratus; and in his anger he patched up his quarrel with the other faction. Pisistratus, learning what was going on, went alone away from the country altogether, and came to Eretria where he deliberated with his sons. The opinion of Hippias prevailing, that they should recover the sovereignty, they set out collecting contributions from all the cities that owed them anything. Many of these gave great amounts, the Thebans more than any, and in course of time, not to make a long story, everything was ready for their return: for they brought Argive mercenaries from the Peloponnese, and there joined them on his own initiative a man of Naxos called Lygdamis, who was most keen in their cause and brought them money and men.",
1.65
So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter: 1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. She replied in hexameter: 1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. When they were unable to discover Orestes tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers:
1.91 When the Lydians came, and spoke as they had been instructed, the priestess (it is said) made the following reply. “No one may escape his lot, not even a god. Croesus has paid for the sin of his ancestor of the fifth generation before, who was led by the guile of a woman to kill his master, though he was one of the guard of the Heraclidae, and who took to himself the royal state of that master, to which he had no right. And it was the wish of Loxias that the evil lot of Sardis fall in the lifetime of Croesus sons, not in his own; but he could not deflect the Fates. Yet as far as they gave in, he did accomplish his wish and favor Croesus: for he delayed the taking of Sardis for three years. And let Croesus know this: that although he is now taken, it is by so many years later than the destined hour. And further, Loxias saved Croesus from burning. But as to the oracle that was given to him, Croesus is wrong to complain concerning it. For Loxias declared to him that if he led an army against the Persians, he would destroy a great empire. Therefore he ought, if he had wanted to plan well, to have sent and asked whether the god spoke of Croesus or of Cyrus empire. But he did not understood what was spoken, or make further inquiry: for which now let him blame himself. When he asked that last question of the oracle and Loxias gave him that answer concerning the mule, even that Croesus did not understand. For that mule was in fact Cyrus, who was the son of two parents not of the same people, of whom the mother was better and the father inferior: for she was a Mede and the daughter of Astyages king of the Medes; but he was a Persian and a subject of the Medes and although in all respects her inferior he married this lady of his.” This was the answer of the priestess to the Lydians. They carried it to Sardis and told Croesus, and when he heard it, he confessed that the sin was not the gods, but his. And this is the story of Croesus rule, and of the first overthrow of Ionia .", "
2.41
All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. For the images of Isis are in womans form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed.",
2.135
Rhodopis came to Egypt to work, brought by Xanthes of Samos, but upon her arrival was freed for a lot of money by Kharaxus of Mytilene, son of Scamandronymus and brother of Sappho the poetess. Thus Rhodopis lived as a free woman in Egypt, where, as she was very alluring, she acquired a lot of money—sufficient for such a Rhodopis, so to speak, but not for such a pyramid. Seeing that to this day anyone who likes can calculate what one tenth of her worth was, she cannot be credited with great wealth. For Rhodopis desired to leave a memorial of herself in Greece, by having something made which no one else had thought of or dedicated in a temple and presenting this at Delphi to preserve her memory; o she spent one tenth of her substance on the manufacture of a great number of iron beef spits, as many as the tenth would pay for, and sent them to Delphi ; these lie in a heap to this day, behind the altar set up by the Chians and in front of the shrine itself. The courtesans of Naucratis seem to be peculiarly alluring, for the woman of whom this story is told became so famous that every Greek knew the name of Rhodopis, and later on a certain Archidice was the theme of song throughout Greece, although less celebrated than the other. Kharaxus, after giving Rhodopis her freedom, returned to Mytilene . He is bitterly attacked by Sappho in one of her poems. This is enough about Rhodopis. "
2.153
Having made himself master of all Egypt, he made the southern outer court of Hephaestus temple at Memphis, and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus.",
2.159
Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place. "
2.171
On this lake they enact by night the story of the gods sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call
2.178 Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios, Teos, Phocaea, and Clazomenae, the Dorian cities of Rhodes, Cnidus, Halicarnassus, and Phaselis, and one Aeolian city, Mytilene . It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo. "
5.49
It was in the reign of Cleomenes that Aristagoras the tyrant of Miletus came to Sparta. When he had an audience with the king, as the Lacedaemonians report, he brought with him a bronze tablet on which the map of all the earth was engraved, and all the sea and all the rivers. Having been admitted to converse with Cleomenes, Aristagoras spoke thus to him: “Do not wonder, Cleomenes, that I have been so eager to come here, for our present situation is such that the sons of the Ionians are slaves and not free men, which is shameful and grievous particularly to ourselves but also, of all others, to you, inasmuch as you are the leaders of Hellas. Now, therefore, we entreat you by the gods of Hellas to save your Ionian kinsmen from slavery. This is a thing which you can easily achieve, for the strangers are not valiant men while your valor in war is preeminent. As for their manner of fighting, they carry bows and short spears, and they go to battle with trousers on their legs and turbans on their heads. Accordingly, they are easy to overcome. Furthermore, the inhabitants of that continent have more good things than all other men together, gold first but also silver, bronze, colored cloth, beasts of burden, and slaves. All this you can have to your hearts desire. The lands in which they dwell lie next to each other, as I shall show: next to the Ionians are the Lydians, who inhabit a good land and have great store of silver.” (This he said pointing to the map of the earth which he had brought engraved on the tablet.) “Next to the Lydians,” said Aristagoras, “you see the Phrygians to the east, men that of all known to me are the richest in flocks and in the fruits of the earth. Close by them are the Cappadocians, whom we call Syrians, and their neighbors are the Cilicians, whose land reaches to the sea over there, in which you see the island of Cyprus lying. The yearly tribute which they pay to the king is five hundred talents. Next to the Cilicians, are the Armenians, another people rich in flocks, and after the Armenians, the Matieni, whose country I show you. Adjoining these you see the Cissian land, in which, on the Choaspes, lies that Susa where the great king lives and where the storehouses of his wealth are located. Take that city, and you need not fear to challenge Zeus for riches. You should suspend your war, then, for strips of land of no great worth—for that fight with with Messenians, who are matched in strength with you, and Arcadians and Argives, men who have nothing in the way of gold or silver (for which things many are spurred by zeal to fight and die). Yet when you can readily be masters of all Asia, will you refuse to attempt it?” Thus spoke Aristagoras, and Cleomenes replied: “Milesian, my guest, wait till the third day for my answer.”", " 5.50 At that time, then, they got so far. When, on the day appointed for the answer, they came to the place upon which they had agreed, Cleomenes asked Aristagoras how many days journey it was from the Ionian sea to the king. Till now, Aristagoras had been cunning and fooled the Spartan well, but here he made a false step. If he desired to take the Spartans away into Asia he should never have told the truth, but he did tell it, and said that it was a three months journey inland. At that, Cleomenes cut short Aristagoras account of the prospective journey. He then bade his Milesian guest depart from Sparta before sunset, for never, he said, would the Lacedaemonians listen to the plan, if Aristagoras desired to lead them a three months journey from the sea.", "
5.67
In doing this, to my thinking, this Cleisthenes was imitating his own mothers father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. Having then designated the precinct for him, Cleisthenes took away all Adrastus sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus.",
5.83
Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well.
5.92
These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows:
6.61 While Cleomenes was in Aegina working for the common good of Hellas, Demaratus slandered him, not out of care for the Aeginetans, but out of jealousy and envy. Once Cleomenes returned home from Aegina, he planned to remove Demaratus from his kingship, using the following affair as a pretext against him: Ariston, king of Sparta, had married twice but had no children. He did not admit that he himself was responsible, so he married a third time. This is how it came about: he had among the Spartans a friend to whom he was especially attached. This mans wife was by far the most beautiful woman in Sparta, but she who was now most beautiful had once been the ugliest. Her nurse considered her inferior looks and how she was of wealthy people yet unattractive, and, seeing how the parents felt her appearance to be a great misfortune, she contrived to carry the child every day to the sacred precinct of Helen, which is in the place called Therapne, beyond the sacred precinct of Phoebus. Every time the nurse carried the child there, she set her beside the image and beseeched the goddess to release the child from her ugliness. Once as she was leaving the sacred precinct, it is said that a woman appeared to her and asked her what she was carrying in her arms. The nurse said she was carrying a child and the woman bade her show it to her, but she refused, saying that the parents had forbidden her to show it to anyone. But the woman strongly bade her show it to her, and when the nurse saw how important it was to her, she showed her the child. The woman stroked the childs head and said that she would be the most beautiful woman in all Sparta. From that day her looks changed, and when she reached the time for marriage, Agetus son of Alcidas married her. This man was Aristons friend.",
6.76
As Cleomenes was seeking divination at Delphi, the oracle responded that he would take Argos. When he came with Spartans to the river Erasinus, which is said to flow from the Stymphalian lake (this lake issues into a cleft out of sight and reappears at Argos, and from that place onwards the stream is called by the Argives Erasinus)—when Cleomenes came to this river he offered sacrifices to it. The omens were in no way favorable for his crossing, so he said that he honored the Erasinus for not betraying its countrymen, but even so the Argives would not go unscathed. Then he withdrew and led his army seaward to Thyrea, where he sacrificed a bull to the sea and carried his men on shipboard to the region of Tiryns and to Nauplia. "
6.78
When Cleomenes saw that the Argives did whatever was signalled by his herald, he commanded that when the herald cried the signal for breakfast, they should then put on their armor and attack the Argives. The Lacedaemonians performed this command, and when they assaulted the Argives they caught them at breakfast in obedience to the heralds signal; they killed many of them, and far more fled for refuge into the grove of Argus, which the Lacedaemonians encamped around and guarded.", " 6.79 Then Cleomenes plan was this: He had with him some deserters from whom he learned the names, then he sent a herald calling by name the Argives that were shut up in the sacred precinct and inviting them to come out, saying that he had their ransom. (Among the Peloponnesians there is a fixed ransom of two minae to be paid for every prisoner.) So Cleomenes invited about fifty Argives to come out one after another and murdered them. Somehow the rest of the men in the temple precinct did not know this was happening, for the grove was thick and those inside could not see how those outside were faring, until one of them climbed a tree and saw what was being done. Thereafter they would not come out at the heralds call.", 6.80 Then Cleomenes bade all the helots pile wood about the grove; they obeyed, and he burnt the grove. When the fire was now burning, he asked of one of the deserters to what god the grove belonged; the man said it was of Argos. When he heard that, he groaned aloud, “Apollo, god of oracles, you have gravely deceived me by saying that I would take Argos; this, I guess, is the fulfillment of that prophecy.”, 6.81 Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. " 6.82 But after his return his enemies brought him before the ephors, saying that he had been bribed not to take Argos when he might have easily taken it. Cleomenes alleged (whether falsely or truly, I cannot rightly say; but this he alleged in his speech) that he had supposed the gods oracle to be fulfilled by his taking of the temple of Argus; therefore he had thought it best not to make any attempt on the city before he had learned from the sacrifices whether the god would deliver it to him or withstand him; when he was taking omens in Heras temple a flame of fire had shone forth from the breast of the image, and so he learned the truth of the matter, that he would not take Argos. If the flame had come out of the head of the image, he would have taken the city from head to foot utterly; but its coming from the breast signified that he had done as much as the god willed to happen. This plea of his seemed to the Spartans to be credible and reasonable, and he far outdistanced the pursuit of his accusers.", "
6.84
The Argives say this was the reason Cleomenes went mad and met an evil end; the Spartans themselves say that Cleomenes madness arose from no divine agent, but that by consorting with Scythians he became a drinker of strong wine, and the madness came from this. The nomadic Scythians, after Darius had invaded their land, were eager for revenge, so they sent to Sparta and made an alliance. They agreed that the Scythians would attempt to invade Media by way of the river Phasis, and they urged the Spartans to set out and march inland from Ephesus and meet the Scythians. They say that when the Scythians had come for this purpose, Cleomenes kept rather close company with them, and by consorting with them more than was fitting he learned from them to drink strong wine. The Spartans consider him to have gone mad from this. Ever since, as they themselves say, whenever they desire a strong drink they call for “a Scythian cup.” Such is the Spartan story of Cleomenes; but to my thinking it was for what he did to Demaratus that he was punished thus.",
6.126
In the next generation Cleisthenes the tyrant of Sicyon raised that house still higher, so that it grew much more famous in Hellas than it had formerly been. Cleisthenes son of Aristonymus son of Myron son of Andreas had one daughter, whose name was Agariste. He desired to wed her to the best man he could find in Hellas. It was the time of the Olympian games, and when he was victor there with a four-horse chariot, Cleisthenes made a proclamation that whichever Greek thought himself worthy to be his son-in-law should come on the sixtieth day from then or earlier to Sicyon, and Cleisthenes would make good his promise of marriage in a year from that sixtieth day. Then all the Greeks who were proud of themselves and their country came as suitors, and to that end Cleisthenes had them compete in running and wrestling contests. " 6.127 From Italy came Smindyrides of Sybaris, son of Hippocrates, the most luxurious liver of his day (and Sybaris was then at the height of its prosperity), and Damasus of Siris, son of that Amyris who was called the Wise. These came from Italy; from the Ionian Gulf, Amphimnestus son of Epistrophus, an Epidamnian; he was from the Ionian Gulf. From Aetolia came Males, the brother of that Titormus who surpassed all the Greeks in strength, and fled from the sight of men to the farthest parts of the Aetolian land. From the Peloponnese came Leocedes, son of Phidon the tyrant of Argos, that Phidon who made weights and measures for the Peloponnesians and acted more arrogantly than any other Greek; he drove out the Elean contest-directors and held the contests at Olympia himself. This mans son now came, and Amiantus, an Arcadian from Trapezus, son of Lycurgus; and an Azenian from the town of Paeus, Laphanes, son of that Euphorion who, as the Arcadian tale relates, gave lodging to the Dioscuri, and ever since kept open house for all men; and Onomastus from Elis, son of Agaeus. These came from the Peloponnese itself; from Athens Megacles, son of that Alcmeon who visited Croesus, and also Hippocleides son of Tisandrus, who surpassed the Athenians in wealth and looks. From Eretria, which at that time was prosperous, came Lysanias; he was the only man from Euboea. From Thessaly came a Scopad, Diactorides of Crannon; and from the Molossians, Alcon.", 6.128 These were the suitors. When they arrived on the appointed day, Cleisthenes first inquired the country and lineage of each; then he kept them with him for a year, testing their manliness and temper and upbringing and manner of life; this he did by consorting with them alone and in company, putting the younger of them to contests of strength, but especially watching their demeanor at the common meal; for as long as he kept them with him, he did everything for them and entertained them with magnificence. The suitors that most pleased him were the ones who had come from Athens, and of these Hippocleides son of Tisandrus was judged foremost, both for his manliness and because in ancestry he was related to the Cypselids of Corinth.
6.137
Miltiades son of Cimon took possession of Lemnos in this way: When the Pelasgians were driven out of Attica by the Athenians, whether justly or unjustly I cannot say, beyond what is told; namely, that Hecataeus the son of Hegesandrus declares in his history that the act was unjust; for when the Athenians saw the land under Hymettus, formerly theirs, which they had given to the Pelasgians as a dwelling-place in reward for the wall that had once been built around the acropolis—when the Athenians saw how well this place was tilled which previously had been bad and worthless, they were envious and coveted the land, and so drove the Pelasgians out on this and no other pretext. But the Athenians themselves say that their reason for expelling the Pelasgians was just. The Pelasgians set out from their settlement at the foot of Hymettus and wronged the Athenians in this way: Neither the Athenians nor any other Hellenes had servants yet at that time, and their sons and daughters used to go to the Nine Wells for water; and whenever they came, the Pelasgians maltreated them out of mere arrogance and pride. And this was not enough for them; finally they were caught in the act of planning to attack Athens. The Athenians were much better men than the Pelasgians, since when they could have killed them, caught plotting as they were, they would not so do, but ordered them out of the country. The Pelasgians departed and took possession of Lemnos, besides other places. This is the Athenian story; the other is told by Hecataeus.
7.94
The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. "
7.137
This conduct on the part of the Spartans succeeded for a time in allaying the anger of Talthybius, in spite of the fact that Sperthias and Bulis returned to Sparta. Long after that, however, it rose up again in the war between the Peloponnesians and Athenians, as the Lacedaemonians say. That seems to me to be an indication of something divine. It was just that the wrath of Talthybius descended on ambassadors, nor abated until it was satisfied. The venting of it, however, on the sons of those men who went up to the king to appease it, namely on Nicolas son of Bulis and Aneristus son of Sperthias (that Aneristus who landed a merchant ships crew at the Tirynthian settlement of Halia and took it), makes it plain to me that this was the divine result of Talthybius anger. These two had been sent by the Lacedaemonians as ambassadors to Asia, and betrayed by the Thracian king Sitalces son of Tereus and Nymphodorus son of Pytheas of Abdera, they were made captive at Bisanthe on the Hellespont, and carried away to Attica, where the Athenians put them, and with them Aristeas son of Adimantus, a Corinthian, to death. This happened many years after the kings expedition, and I return now to the course of my history.",
7.148
So the spies were sent back after they had seen all and returned to Europe. After sending the spies, those of the Greeks who had sworn alliance against the Persian next sent messengers to Argos. Now this is what the Argives say of their own part in the matter. They were informed from the first that the foreigner was stirring up war against Hellas. When they learned that the Greeks would attempt to gain their aid against the Persian, they sent messengers to Delphi to inquire of the god how it would be best for them to act, for six thousand of them had been lately slain by a Lacedaemonian army and Cleomenes son of Anaxandrides its general. For this reason, they said, the messengers were sent. The priestess gave this answer to their question: 7.149 This, they say, was the answer of their council, although the oracle forbade them to make the alliance with the Greeks; furthermore, they, despite their fear of the oracle, were eager to secure a thirty years treaty so that their children might have time in those years to grow to be men. If there were to be no such treaty—so they reasoned—then, if after the evil that had befallen them the Persian should deal them yet another blow, it was to be feared that they would be at the Lacedaemonians mercy. Then those of the envoys who were Spartans replied to the demands of the council, saying that they would refer the question of the truce to their own government at home; as for the command, however, they themselves had been commissioned to say that the Spartans had two kings, and the Argives but one. Now it was impossible to deprive either Spartan of his command, but there was nothing to prevent the Argive from having the same right of voting as their two had. At that, say the Argives, they decided that the Spartans covetousness was past all bearing and that it was better to be ruled by the foreigners than give way to the Lacedaemonians. They then bade the envoys depart from the land of Argos before sunset, for they would otherwise be treated as enemies.", " 7.150 Such is the Argives account of this matter, but there is another story told in Hellas, namely that before Xerxes set forth on his march against Hellas, he sent a herald to Argos, who said on his coming (so the story goes), “Men of Argos, this is the message to you from King Xerxes. Perses our forefather had, as we believe, Perseus son of Danae for his father, and Andromeda daughter of Cepheus for his mother; if that is so, then we are descended from your nation. In all right and reason we should therefore neither march against the land of our forefathers, nor should you become our enemies by aiding others or do anything but abide by yourselves in peace. If all goes as I desire, I will hold none in higher esteem than you.” The Argives were strongly moved when they heard this, and although they made no promise immediately and demanded no share, they later, when the Greeks were trying to obtain their support, did make the claim, because they knew that the Lacedaemonians would refuse to grant it, and that they would thus have an excuse for taking no part in the war.", " 7.151 This is borne out, some of the Greeks say, by the tale of a thing which happened many years afterwards. It happened that while Athenian envoys, Callias son of Hipponicus, and the rest who had come up with him, were at Susa, called the Memnonian, about some other business, the Argives also had at this same time sent envoys to Susa, asking of Xerxes son Artoxerxes whether the friendship which they had forged with Xerxes still held good, as they desired, or whether he considered them as his enemies. Artoxerxes responded to this that it did indeed hold good and that he believed no city to be a better friend to him than Argos.”", 7.152 Now, whether it is true that Xerxes sent a herald with such a message to Argos, and that the Argive envoys came up to Susa and questioned Artoxerxes about their friendship, I cannot say with exactness, nor do I now declare that I consider anything true except what the Argives themselves say. This, however, I know full well, namely if all men should carry their own private troubles to market for barter with their neighbors, there would not be a single one who, when he had looked into the troubles of other men, would not be glad to carry home again what he had brought. The conduct of the Argives was accordingly not utterly shameful. As for myself, although it is my business to set down that which is told me, to believe it is none at all of my business. This I ask the reader to hold true for the whole of my history, for there is another tale current, according to which it would seem that it was the Argives who invited the Persian into Hellas, because the war with the Lacedaemonians was going badly, and they would prefer anything to their present distresses. "
7.184
Until the whole host reached this place and Thermopylae it suffered no hurt, and calculation proves to me that its numbers were still such as I will now show. The ships from Asia were twelve hundred and seven in number, and including the entire host of nations involved, there were a total of two hundred and forty-one thousand and four hundred men, two hundred being reckoned for each ship. On board all these ships were thirty fighting men of the Persians and Medes and Sacae in addition to the company which each had of native fighters; the number of this added contingent is thirty-six thousand, two hundred and ten. To this and to the first number I add the crews of the ships of fifty oars, calculating eighty men for each, whether there were actually more or fewer. Now seeing that, as has already been said, three thousand of these vessels were assembled, the number of men in them must have been two hundred and forty thousand. These, then, were the ships companies from Asia, and the total number of them was five hundred and seventeen thousand, six hundred and ten. There were seven hundred thousand and one hundred footsoldiers and eighty thousand cavalrymen; to these I add the Arabian camel-riders and Libyan charioteers, estimating them to have been twenty thousand in number. The forces of sea and land added together would consist of two million, three hundred and seventeen thousand, six hundred and ten men. So far I have spoken of the force which came from Asia itself, without the train of servants which followed it and the companies of the grain-bearing craft.", 7.185 I must, however, also take into account the force brought from Europe, and I will rely on my best judgment in doing so. The Greeks of Thrace and the islands off Thrace furnished one hundred and twenty ships, and the companies of these ships must then have consisted of twenty-four thousand men. As regards the land army supplied by all the nations—Thracians, Paeonians, Eordi, Bottiaei, Chalcidians, Brygi, Pierians, Macedonians, Perrhaebi, Enienes, Dolopes, Magnesians, Achaeans, dwellers on the coast of Thrace—of all these I suppose the number to have been three hundred thousand. When these numbers are added to the numbers from Asia, the sum total of fighting men is two million, six hundred and forty-one thousand, six hundred and ten. 7.186 This then is the number of soldiers. As for the service-train which followed them and the crews of the light corn-bearing vessels and all the other vessels besides which came by sea with the force, these I believe to have been not fewer but more than the fighting men. Suppose, however, that they were equal in number, neither more nor fewer. If they were equal to the fighting contingent, they made up as many tens of thousands as the others. The number, then, of those whom Xerxes son of Darius led as far as the Sepiad headland and Thermopylae was five million, two hundred and eighty-three thousand, two hundred and twenty. " 7.187 That is the number of Xerxes whole force. No one, however, can say what the exact number of cooking women, and concubines, and eunuchs was, nor can one determine the number of the beasts of draught and burden, and the Indian dogs which accompanied the host; so many of them were there. It is accordingly not surprising to me that some of the streams of water ran dry. I do, however, wonder how there were provisions sufficient for so many tens of thousands, for calculation shows me, that if each man received one choenix of wheat a day and no more, eleven hundred thousand and three hundred and forty bushels would be required every day. In this calculation I take no account of the provisions for the women, eunuchs, beasts of burden and dogs. of all those tens of thousands of men, there was not one, as regards looks and grandeur, worthier than Xerxes himself to hold that command.",
7.189
The story is told that because of an oracle the Athenians invoked Boreas, the north wind, to help them, since another oracle told them to summon their son-in-law as an ally. According to the Hellenic story, Boreas had an Attic wife, Orithyia, the daughter of Erechtheus, ancient king of Athens. Because of this connection, so the tale goes, the Athenians considered Boreas to be their son-in-law. They were stationed off Chalcis in Euboea, and when they saw the storm rising, they then, if they had not already, sacrificed to and called upon Boreas and Orithyia to help them by destroying the barbarian fleet, just as before at Athos. I cannot say whether this was the cause of Boreas falling upon the barbarians as they lay at anchor, but the Athenians say that he had come to their aid before and that he was the agent this time. When they went home, they founded a sacred precinct of Boreas beside the Ilissus river.
7.191
There was no counting how many grain-ships and other vessels were destroyed. The generals of the fleet were afraid that the Thessalians might attack them now that they had been defeated, so they built a high palisade out of the wreckage. The storm lasted three days. Finally the Magi made offerings and cast spells upon the wind, sacrificing also to Thetis and the Nereids. In this way they made the wind stop on the fourth day—or perhaps it died down on its own. They sacrificed to Thetis after hearing from the Ionians the story that it was from this place that Peleus had carried her off and that all the headland of Sepia belonged to her and to the other Nereids. 7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior.
7.202
The Hellenes who awaited the Persians in that place were these: three hundred Spartan armed men; one thousand from Tegea and Mantinea, half from each place; one hundred and twenty from Orchomenus in Arcadia and one thousand from the rest of Arcadia; that many Arcadians, four hundred from Corinth, two hundred from Phlius, and eighty Mycenaeans. These were the Peloponnesians present; from Boeotia there were seven hundred Thespians and four hundred Thebans. "
9.11
So Pausanias army had marched away from Sparta; but as soon as it was day, the envoys came before the ephors, having no knowledge of the expedition, and being minded themselves too to depart each one to his own place. When they arrived, “You Lacedaemonians,” they said, “remain where you are, observing your
9.27 To these words the Athenians replied: “It is our belief that we are gathered for battle with the barbarian, and not for speeches; but since the man of Tegea has made it his business to speak of all the valorous deeds, old and new, which either of our nations has at any time achieved, we must prove to you how we, rather than Arcadians, have by virtue of our valor a hereditary right to the place of honor. These Tegeans say that they killed the leader of the Heraclidae at the Isthmus. Now when those same Heraclidae had been rejected by every Greek people to whom they resorted to escape the tyranny of the Mycenaeans, we alone received them. With them we vanquished those who then inhabited the Peloponnese, and we broke the pride of Eurystheus. Furthermore, when the Argives who had marched with Polynices against Thebes had there made an end of their lives and lay unburied, know that we sent our army against the Cadmeans and recovered the dead and buried them in Eleusis. We also have on record our great victory against the Amazons, who once came from the river Thermodon and broke into Attica, and in the hard days of Troy we were second to none. But since it is useless to recall these matters—for those who were previously valiant may now be of lesser mettle, and those who lacked mettle then may be better men now— enough of the past. Supposing that we were known for no achievement (although the fact is that we have done more than any other of the Greeks), we nevertheless deserve to have this honor and more beside because of the role we played at Marathon, seeing that alone of all Greeks we met the Persian singlehandedly and did not fail in that enterprise, but overcame forty-six nations. Is it not then our right to hold this post, for that one feat alone? Yet seeing that this is no time for wrangling about our place in the battle, we are ready to obey you, men of Lacedaemon and take whatever place and face whatever enemy you think fitting. Wherever you set us, we will strive to be valiant men. Command us then, knowing that we will obey.”, " 9.28 This was the Athenians response, and the whole army shouted aloud that the Athenians were worthier to hold the wing than the Arcadians. It was in this way that the Athenians were preferred to the men of Tegea, and gained that place. Presently the whole Greek army was arrayed as I will show, both the later and the earliest comers. On the right wing were ten thousand Lacedaemonians; five thousand of these, who were Spartans, had a guard of thirty-five thousand light-armed helots, seven appointed for each man. The Spartans chose the Tegeans for their neighbors in the battle, both to do them honor, and for their valor; there were of these fifteen hundred men-at-arms. Next to these in the line were five thousand Corinthians, at whose desire Pausanias permitted the three hundred Potidaeans from Pallene then present to stand by them. Next to these were six hundred Arcadians from Orchomenus, and after them three thousand men of Sicyon. By these one thousand Troezenians were posted, and after them two hundred men of Lepreum, then four hundred from Mycenae and Tiryns, and next to them one thousand from Phlius. By these stood three hundred men of Hermione. Next to the men of Hermione were six hundred Eretrians and Styreans; next to them, four hundred Chalcidians; next again, five hundred Ampraciots. After these stood eight hundred Leucadians and Anactorians, and next to them two hundred from Pale in Cephallenia; after them in the array, five hundred Aeginetans; by them stood three thousand men of Megara, and next to these six hundred Plataeans. At the end, and first in the line, were the Athenians who held the left wing. They were eight thousand in number, and their general was Aristides son of Lysimachus.",
9.34
By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also.
9.61
When the Athenians heard that, they attempted to help the Lacedaemonians and defend them with all their might. But when their march had already begun, they were set upon by the Greeks posted opposite them, who had joined themselves to the king. For this reason, being now under attack by the foe which was closest, they could at the time send no aid. The Lacedaemonians and Tegeans accordingly stood alone, men-at-arms and light-armed together; there were of the Lacedaemonians fifty thousand and of the Tegeans, who had never been parted from the Lacedaemonians, three thousand. These offered sacrifice so that they would fare better in battle with Mardonius and the army which was with him. They could get no favorable omen from their sacrifices, and in the meanwhile many of them were killed and by far more wounded (for the Persians set up their shields for a fence, and shot showers of arrows). Since the Spartans were being hard-pressed and their sacrifices were of no avail, Pausanias lifted up his eyes to the temple of Hera at Plataea and called on the goddess, praying that they might not be disappointed in their hope.
24. Plato, Gorgias, 516d (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Argos • Argos and Argives

 Found in books: Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 392; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 265

516d ΚΑΛ. ἔστω. ΣΩ. οὐκ ἄρʼ ἀγαθὸς τὰ πολιτικὰ Περικλῆς ἦν ἐκ τούτου τοῦ λόγου. ΚΑΛ. οὐ σύ γε φῄς. ΣΩ. μὰ Δίʼ οὐδέ γε σὺ ἐξ ὧν ὡμολόγεις. πάλιν δὲ λέγε μοι περὶ Κίμωνος· οὐκ ἐξωστράκισαν αὐτὸν οὗτοι οὓς ἐθεράπευεν, ἵνα αὐτοῦ δέκα ἐτῶν μὴ ἀκούσειαν τῆς φωνῆς; καὶ Θεμιστοκλέα ταὐτὰ ταῦτα ἐποίησαν καὶ φυγῇ προσεζημίωσαν; Μιλτιάδην δὲ τὸν Μαραθῶνι εἰς τὸ βάραθρον
516d CALLICLES: Then be it so. SOCRATES: And if wilder, more unjust and worse? CALLICLES: Be it so. SOCRATES: Then Pericles was not a good statesman, by this argument. CALLICLES: You at least say not. SOCRATES: And you too, I declare, by what you admitted. And now about Cimon once more, tell me, did not the people whom he tended ostracize him in order that they might not hear his voice for ten years? And Themistocles, did they not treat him in just the same way, and add the punishment of exile?
25. Sophocles, Electra, 35-37, 69-70, 1376, 1380, 1383 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Argos • Argos, • Argos, Argive

 Found in books: Markantonatos, Brill's Companion to Sophocles (2012) 264, 267, 440; Meister, Greek Praise Poetry and the Rhetoric of Divinity (2019) 144; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 176

35 Phoebus gave me the commandment which you will now hear: that alone, and by stealth, without the aid of arms or large numbers, I should carry off my right hand’s just slaughters. Accordingly, since I received this divine declaration, you must go into that house there, 37 Phoebus gave me the commandment which you will now hear: that alone, and by stealth, without the aid of arms or large numbers, I should carry off my right hand’s just slaughters. Accordingly, since I received this divine declaration, you must go into that house there,
69
And so for myself I trust that as a result of this rumor I, too, shall live, shining down like a star upon my enemies. But you, O my fatherland and native gods of my soil, receive me with good fortune in this journey, and you also, house of my ancestors, 70 ince I come by divine mandate to cleanse you as justice demands. Do not dismiss me from this land in dishonor, but grant that I may rule over my possessions and restore my house! I have said enough. Go now, old one, and take care to watch over your task.
1376
King Apollo! Hear them with favor, and hear me besides, who so often have come before your altar with hands rich in such gifts as I could obtain! And now, O Lycean Apollo, with what means I have
1380
I pray to you, I supplicate you, I implore you, be our ready champion in these designs, and show what rewards the gods bestow on humans in return for their impiety! Exit Electra, into the house. Choru,
1383
I pray to you, I supplicate you, I implore you, be our ready champion in these designs, and show what rewards the gods bestow on humans in return for their impiety! Exit Electra, into the house. Choru,
26. Thucydides, The History of The Peloponnesian War, 1.3.2, 1.18.1, 2.68.3, 2.102.5-2.102.6 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Argos • Argos Amphilochikon • Argos and Argives • Argos, Amphilochian • Likymnios (Herakleid from Argos) • Thucydides (politician), on Amphilochian Argos

 Found in books: Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 281; Gruen, Rethinking the Other in Antiquity (2011) 240; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 122; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 240; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 27, 43; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 127

1.3.2 δοκεῖ δέ μοι, οὐδὲ τοὔνομα τοῦτο ξύμπασά πω εἶχεν, ἀλλὰ τὰ μὲν πρὸ Ἕλληνος τοῦ Δευκαλίωνος καὶ πάνυ οὐδὲ εἶναι ἡ ἐπίκλησις αὕτη, κατὰ ἔθνη δὲ ἄλλα τε καὶ τὸ Πελασγικὸν ἐπὶ πλεῖστον ἀφ’ ἑαυτῶν τὴν ἐπωνυμίαν παρέχεσθαι, Ἕλληνος δὲ καὶ τῶν παίδων αὐτοῦ ἐν τῇ Φθιώτιδι ἰσχυσάντων, καὶ ἐπαγομένων αὐτοὺς ἐπ’ ὠφελίᾳ ἐς τὰς ἄλλας πόλεις, καθ’ ἑκάστους μὲν ἤδη τῇ ὁμιλίᾳ μᾶλλον καλεῖσθαι Ἕλληνας, οὐ μέντοι πολλοῦ γε χρόνου ἐδύνατο καὶ ἅπασιν ἐκνικῆσαι. 1.18.1 ἐπειδὴ δὲ οἵ τε Ἀθηναίων τύραννοι καὶ οἱ ἐκ τῆς ἄλλης Ἑλλάδος ἐπὶ πολὺ καὶ πρὶν τυραννευθείσης οἱ πλεῖστοι καὶ τελευταῖοι πλὴν τῶν ἐν Σικελίᾳ ὑπὸ Λακεδαιμονίων κατελύθησαν ʽἡ γὰρ Λακεδαίμων μετὰ τὴν κτίσιν τῶν νῦν ἐνοικούντων αὐτὴν Δωριῶν ἐπὶ πλεῖστον ὧν ἴσμεν χρόνον στασιάσασα ὅμως ἐκ παλαιτάτου καὶ ηὐνομήθη καὶ αἰεὶ ἀτυράννευτος ἦν: ἔτη γάρ ἐστι μάλιστα τετρακόσια καὶ ὀλίγῳ πλείω ἐς τὴν τελευτὴν τοῦδε τοῦ πολέμου ἀφ’ οὗ Λακεδαιμόνιοι τῇ αὐτῇ πολιτείᾳ χρῶνται, καὶ δι’ αὐτὸ δυνάμενοι καὶ τὰ ἐν ταῖς ἄλλαις πόλεσι καθίστασαν̓, μετὰ δὲ τὴν τῶν τυράννων κατάλυσιν ἐκ τῆς Ἑλλάδος οὐ πολλοῖς ἔτεσιν ὕστερον καὶ ἡ ἐν Μαραθῶνι μάχη Μήδων πρὸς Ἀθηναίους ἐγένετο. 2.68.3 Ἄργος τὸ Ἀμφιλοχικὸν καὶ Ἀμφιλοχίαν τὴν ἄλλην ἔκτισε μὲν μετὰ τὰ Τρωικὰ οἴκαδε ἀναχωρήσας καὶ οὐκ ἀρεσκόμενος τῇ ἐν Ἄργει καταστάσει Ἀμφίλοχος ὁ Ἀμφιάρεω ἐν τῷ Ἀμπρακικῷ κόλπῳ, ὁμώνυμον τῇ ἑαυτοῦ πατρίδι Ἄργος ὀνομάσας, 2.102.5 ἐρῆμοι δ’ εἰσὶ καὶ οὐ μεγάλαι. λέγεται δὲ καὶ Ἀλκμέωνι τῷ Ἀμφιάρεω, ὅτε δὴ ἀλᾶσθαι αὐτὸν μετὰ τὸν φόνον τῆς μητρός, τὸν Ἀπόλλω ταύτην τὴν γῆν χρῆσαι οἰκεῖν, ὑπειπόντα οὐκ εἶναι λύσιν τῶν δειμάτων πρὶν ἂν εὑρὼν ἐν ταύτῃ τῇ χώρᾳ κατοικίσηται ἥτις ὅτε ἔκτεινε τὴν μητέρα μήπω ὑπὸ ἡλίου ἑωρᾶτο μηδὲ γῆ ἦν, ὡς τῆς γε ἄλλης αὐτῷ μεμιασμένης. 2.102.6 ὁ δ’ ἀπορῶν, ὥς φασι, μόλις κατενόησε τὴν πρόσχωσιν ταύτην τοῦ Ἀχελῴου, καὶ ἐδόκει αὐτῷ ἱκανὴ ἂν κεχῶσθαι δίαιτα τῷ σώματι ἀφ’ οὗπερ κτείνας τὴν μητέρα οὐκ ὀλίγον χρόνον ἐπλανᾶτο. καὶ κατοικισθεὶς ἐς τοὺς περὶ Οἰνιάδας τόπους ἐδυνάστευσέ τε καὶ ἀπὸ Ἀκαρνᾶνος παιδὸς ἑαυτοῦ τῆς χώρας τὴν ἐπωνυμίαν ἐγκατέλιπεν. τὰ μὲν περὶ Ἀλκμέωνα τοιαῦτα λεγόμενα παρελάβομεν.
1.3.2 nor indeed of the universal prevalence of the name; on the contrary, before the time of Hellen, son of Deucalion, no such appellation existed, but the country went by the names of the different tribes, in particular of the Pelasgian. It was not till Hellen and his sons grew strong in Phthiotis, and were invited as allies into the other cities, that one by one they gradually acquired from the connection the name of Hellenes; though a long time elapsed before that name could fasten itself upon all.
1.18.1
But at last a time came when the tyrants of Athens and the far older tyrannies of the rest of Hellas were, with the exception of those in Sicily, once and for all put down by Lacedaemon ; for this city, though after the settlement of the Dorians, its present inhabitants, it suffered from factions for an unparalleled length of time, still at a very early period obtained good laws, and enjoyed a freedom from tyrants which was unbroken; it has possessed the same form of government for more than four hundred years, reckoning to the end of the late war, and has thus been in a position to arrange the affairs of the other states. Not many years after the deposition of the tyrants, the battle of Marathon was fought between the Medes and the Athenians.
2.68.3
This Argos and the rest of Amphilochia were colonized by Amphilochus, son of Amphiaraus. Dissatisfied with the state of affairs at home on his return thither after the Trojan war, he built this city in the Ambracian gulf, and named it Argos after his own country.
2.102.5
The islands in question are uninhabited and of no great size. There is also a story that Alcmaeon, son of Amphiaraus, during his wanderings after the murder of his mother was bidden by Apollo to inhabit this spot, through an oracle which intimated that he would have no release from his terrors until he should find a country to dwell in which had not been seen by the sun; or existed as land at the time he slew his mother; all else being to him polluted ground. 2.102.6 Perplexed at this, the story goes on to say, he at last observed this deposit of the Achelous, and considered that a place sufficient to support life upon, might have been thrown up during the long interval that had elapsed since the death of his mother and the beginning of his wanderings. Settling, therefore, in the district round Oeniadae, he founded a dominion, and left the country its name from his son Acar. Such is the story we have received concerning Alcmaeon.
27. Aristotle, Athenian Constitution, 41.2 (4th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Argos • Argos, and Athens

 Found in books: Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 160; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 51

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28. Callimachus, Aetia, 100 (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Argos • Argos (without epithet), at Miletus

 Found in books: Gaifman, Aniconism in Greek Antiquity (2012) 91; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232

NA>
29. Lycophron, Alexandra, 856-858 (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Argo, ship • Argos • Argos (without epithet), prominent in s. Italy • Argos, Sikyon • Heraion, Argos

 Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 304; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 216

ἐν οἷσι πόρτις ὄρχατον τεύξει θεᾷ, Ὁπλοσμίᾳ φυτοῖσιν ἐξησκημένον. ἥξει δὲ Σῖριν καὶ Λακινίου μυχούς,
NA>
30. Apollonius of Rhodes, Argonautica, 1.1-1.4, 1.17-1.233, 1.242-1.243, 1.526-1.527, 1.609-1.639, 1.721-1.767, 1.839, 1.851, 1.996-1.997, 1.1003-1.1010, 1.1021-1.1025, 2.209, 2.549-2.606, 2.611-2.614, 2.624-2.626, 2.674-2.719, 2.851-2.854, 2.865-2.866, 2.890, 2.911-2.920, 2.1187-2.1189, 2.1246-2.1259, 3.63-3.74, 3.84-3.89, 3.200-3.209, 3.275-3.298, 3.302-3.448, 3.648-3.652, 3.869-3.886, 3.1210, 3.1299-3.1304, 4.157, 4.241-4.243, 4.263-4.265, 4.267-4.293, 4.452-4.481, 4.580, 4.596-4.626, 4.640-4.644, 4.789-4.832, 4.890-4.919, 4.924-4.963, 4.1251, 4.1261, 4.1264-4.1266, 4.1309-4.1314, 4.1318-4.1329, 4.1546-4.1547, 4.1573-4.1585, 4.1602-4.1619, 4.1733-4.1739 (3rd cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Akte (seaboard of Argolid), and Argos • Argo • Argo, abandonment of • Argo, as first ship • Argo, catasterism of • Argo, civilizing voyage of • Argo, construction of • Argo, destruction of • Argo, primacy • Argo, ship • Argo, stern of • Argo, stranded • Argos • Argos (city) • Argos, Argives (city) • Argos, Argonaut • Argos, Greek town • Argos, and Akte • Argos, son of Phrixus • Argus (Argonaut) • Argus, builder of the Argo • Phradmon of Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 33, 39, 40, 45, 48, 82, 90, 91, 114, 118, 119, 123, 125, 127, 130, 132, 133, 142, 147, 154, 165; Bannert and Roukema, Nonnus of Panopolis in Context II: Poetry, Religion, and Society (2014) 291; Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 62, 94, 130; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 318; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 43; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 136, 144; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 44, 52, 82, 83, 199, 203, 212, 214, 223, 224, 227, 323, 365, 367, 378, 380; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 138; Kyriakou Sistakou and Rengakos, Brill's Companion to Theocritus (2014) 547; Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 27; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 36, 38; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 46, 58, 68, 73, 79, 125, 126, 127, 129, 132, 138, 146, 147, 161, 163, 164, 171, 175, 177, 187, 200; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 308, 309, 310, 313; Roller, A Guide to the Geography of Pliny the Elder (2022) 52; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 162, 165, 171, 172, 174, 176, 178, 179, 206, 452, 453, 464

1.1 <, 1.18 νῆα μὲν οὖν οἱ πρόσθεν ἐπικλείουσιν ἀοιδοὶ <, 1.23 πρῶτά νυν Ὀρφῆος μνησώμεθα, τόν ῥά ποτʼ αὐτὴ <, 1.35 ἤλυθε δʼ Ἀστερίων αὐτοσχεδόν, ὅν ῥα Κομήτης <, 1.40 Λάρισαν δʼ ἐπὶ τοῖσι λιπὼν Πολύφημος ἵκανεν <, 1.45 οὐδὲ μὲν Ἴφικλος Φυλάκῃ ἔνι δηρὸν ἔλειπτο, <, 1.49 οὐδὲ Φεραῖς Ἄδμητος ἐυρρήνεσσιν ἀνάσσων <, 1.51 οὐδʼ Ἀλόπῃ μίμνον πολυλήιοι Ἑρμείαο <, 1.57 ἤλυθε δʼ ἀφνειὴν προλιπὼν Γυρτῶνα Κόρωνος <, 1.65 ἤλυθε δʼ αὖ Μόψος Τιταρήσιος, ὃν περὶ πάντων <, ... τόφρα δʼ ἄγεν, τείως μιν ἐπιπροέηκε θαλάσσῃ <, νισσομένην· δῦ δʼ αἶψα μέγαν βυθόν· οἱ δʼ ὁμάδησαν <, ἥρωες, τέρας αἰνὸν ἐν ὀφθαλμοῖσιν ἰδόντες. <, ἁζόμενος Μαίης υἷα κλυτόν. εἴσατο γάρ οἱ <, δαιμονίη βῶλαξ ἐπιμάστιος ᾧ ἐν ἀγοστῷ <, ἄρδεσθαι λευκῇσιν ὑπαὶ λιβάδεσσι γάλακτος, <, ἐκ δὲ γυνὴ βώλοιο πέλειν ὀλίγης περ ἐούσης <, παρθενικῇ ἰκέλη· μίχθη δέ οἱ ἐν φιλότητι <, ἄσχετον ἱμερθείς· ὀλοφύρετο δʼ ἠύτε κούρην <, ζευξάμενος, τήν τʼ αὐτὸς ἑῷ ἀτίταλλε γάλακτι· <

1.1
Beginning with thee, O Phoebus, I will recount the famous deeds of men of old, who, at the behest of King Pelias, down through the mouth of Pontus and between the Cyanean rocks, sped well-benched Argo in quest of the Golden Fleece.
1.18
The ship, as former bards relate, Argus wrought by the guidance of Athena. But now I will tell the lineage and the names of the heroes, and of the long sea-paths and the deeds they wrought in their wanderings; may the Muses be the inspirers of my song! " 1.23 First then let us name Orpheus whom once Calliope bare, it is said, wedded to Thracian Oiagrus, near the Pimpleian height. Men say that he by the music of his songs charmed the stubborn rocks upon the mountains and the course of rivers. And the wild oak-trees to this day, tokens of that magic strain, that grow at Zone on the Thracian shore, stand in ordered ranks close together, the same which under the charm of his lyre he led down from Pieria. Such then was Orpheus whom Aesons son welcomed to share his toils, in obedience to the behest of Cheiron, Orpheus ruler of Bistonian Pieria.", 1.35 Straightway came Asterion, whom Cometes begat by the waters of eddying Apidanus; he dwelt at Peiresiae near the Phylleian mount, where mighty Apidanus and bright Enipeus join their streams, coming together from afar. 1.40 Next to them from Larisa came Polyphemus, son of Eilatus, who aforetime among the mighty Lapithae, when they were arming themselves against the Centaurs, fought in his younger days; now his limbs were grown heavy with age, but his martial spirit still remained, even as of old. " 1.45 Nor was Iphiclus long left behind in Phylace, the uncle of Aesons son; for Aeson had wedded his sister Alcimede, daughter of Phylacus: his kinship with her bade him be numbered in the host.", 1.49 Nor did Admetus, the lord of Pherae rich in sheep, stay behind beneath the peak of the Chalcodonian mount. 1.51 Nor at Alope stayed the sons of Hermes, rich in corn-land, well skilled in craftiness, Erytus and Echion, and with them on their departure their kinsman Aethalides went as the third; him near the streams of Amphrysus Eupolemeia bare, the daughter of Myrmidon, from Phthia; the two others were sprung from Antianeira, daughter of Menetes. 1.57 From rich Gyrton came Coronus, son of Caeneus, brave, but not braver than his father. For bards relate that Caeneus though still living perished at the hands of the Centaurs, when apart from other chiefs he routed them; and they, rallying against him, could neither bend nor slay him; but unconquered and unflinching he passed beneath the earth, overwhelmed by the downrush of massy pines. 1.65 There came too Titaresian Mopsus, whom above all men the son of Leto taught the augury of birds; and Eurydamas the son of Ctimenus; he dwelt at Dolopian Ctimene near the Xynian lake. 1.69 Moreover Actor sent his son Menoetius from Opus that he might accompany the chiefs. " 1.71 Eurytion followed and strong Eribotes, one the son of Teleon, the other of Irus, Actors son; the son of Teleon renowned Eribotes, and of Irus Eurytion. A third with them was Oileus, peerless in courage and well skilled to attack the flying foe, when they break their ranks.", " 1.77 Now from Euboea came Canthus eager for the quest, whom Canethus son of Abas sent; but he was not destined to return to Cerinthus. For fate had ordained that he and Mopsus, skilled in the seers art, should wander and perish in the furthest ends of Libya. For no ill is too remote for mortals to incur, seeing that they buried them in Libya, as far from the Colchians as is the space that is seen between the setting and the rising of the sun.", 1.86 To him Clytius and Iphitus joined themselves, the warders of Oichalia, sons of Eurytus the ruthless, Eurytus, to whom the Far-shooting god gave his bow; but he had no joy of the gift; for of his own choice he strove even with the giver. 1.90 After them came the sons of Aeacus, not both together, nor from the same spot; for they settled far from Aigina in exile, when in their folly they had slain their brother Phocus. Telamon dwelt in the Attic island; but Peleus departed and made his home in Phthia. 1.95 After them from Cecropia came warlike Butes, son of brave Teleon, and Phalerus of the ashen spear. Alcon his father sent him forth; yet no other sons had he to care for his old age and livelihood. But him, his well-beloved and only son, he sent forth that amid bold heroes he might shine conspicuous. But Theseus, who surpassed all the sons of Erechtheus, an unseen bond kept beneath the land of Taenarus, for he had followed that path with Peirithous; assuredly both would have lightened for all the fulfilment of their toil.
1.105
Tiphys, son of Hagnias, left the Siphaean people of the Thespians, well skilled to foretell the rising wave on the broad sea, and well skilled to infer from sun and star the stormy winds and the time for sailing. Tritonian Athena herself urged him to join the band of chiefs, and he came among them a welcome comrade. She herself too fashioned the swift ship; and with her Argus, son of Arestor, wrought it by her counsels. Wherefore it proved the most excellent of all ships that have made trial of the sea with oars.
1.115
After them came Phlias from Araethyrea, where he dwelt in affluence by the favour of his father Dionysus, in his home by the springs of Asopus.
1.118
From Argos came Talaus and Areius, sons of Bias, and mighty Leodocus, all of whom Pero daughter of Neleus bare; on her account the Aeolid Melampus endured sore affliction in the steading of Iphiclus. "
1.122
Nor do we learn that Heracles of the mighty heart disregarded the eager summons of Aesons son. But when he heard a report of the heroes gathering and had reached Lyrceian Argos from Arcadia by the road along which he carried the boar alive that fed in the thickets of Lampeia, near the vast Erymanthian swamp, the boar bound with chains he put down from his huge shoulders at the entrance to the market-place of Mycenae; and himself of his own will set out against the purpose of Eurystheus; and with him went Hylas, a brave comrade, in the flower of youth, to bear his arrows and to guard his bow.",
1.133
Next to him came a scion of the race of divine Danaus, Nauplius. He was the son of Clytonaeus son of Naubolus; Naubolus was son of Lernus; Lernus we know was the son of Proetus son of Nauplius; and once Amymone daughter of Danaus, wedded to Poseidon, bare Nauplius, who surpassed all men in naval skill. "
1.139
Idmon came last of all them that dwelt at Argos, for though he had learnt his own fate by augury, he came, that the people might not grudge him fair renown. He was not in truth the son of Abas, but Letos son himself begat him to be numbered among the illustrious Aeolids; and himself taught him the art of prophecy — to pay heed to birds and to observe the signs of the burning sacrifice.",
1.146
Moreover Aitolian Leda sent from Sparta strong Polydeuces and Castor, skilled to guide swift-footed steeds; these her dearly-loved sons she bare at one birth in the house of Tyndareus; nor did she forbid their departure; for she had thoughts worthy of the bride of Zeus.
1.151
The sons of Aphareus, Lynceus and proud Idas, came from Arene, both exulting in their great strength; and Lynceus too excelled in keenest sight, if the report is true that that hero could easily direct his sight even beneath the earth.
1.156
And with them Neleian Periclymenus set out to come, eldest of all the sons of godlike Neleus who were born at Pylos; Poseidon had given him boundless strength and granted him that whatever shape he should crave during the fight, that he should take in the stress of battle. "
1.161
Moreover from Arcadia came Amphidamas and Cepheus, who inhabited Tegea and the allotment of Apheidas, two sons of Aldus; and Ancaeus followed them as the third, whom his father Lycurgus sent, the brother older than both. But he was left in the city to care for Aleus now growing old, while he gave his son to join his brothers. Antaeus went clad in the skin of a Maenalian bear, and wielding in his right hand a huge two-edged battleaxe. For his armour his grandsire had hidden in the houses innermost recess, to see if he might by some means still stay his departure.",

1.172
There came also Augeias, whom fame declared to be the son of Helios; he reigned over the Eleans, glorying in his wealth; and greatly he desired to behold the Colchian land and Aeetes himself the ruler of the Colchians.

1.176
Asterius and Amphion, sons of Hyperasius, came from Achaean Pellene, which once Pelles their grandsire founded on the brows of Aegialus.

1.179
After them from Taenarus came Euphemus whom, most swift-footed of men, Europe, daughter of mighty Tityos, bare to Poseidon. He was wont to skim the swell of the grey sea, and wetted not his swift feet, but just dipping the tips of his toes was borne on the watery path.
1.185
Yea, and two other sons of Poseidon came; one Erginus, who left the citadel of glorious Miletus, the other proud Ancaeus, who left Parthenia, the seat of Imbrasian Hera; both boasted their skill in seacraft and in war.
1.190
After them from Calydon came the son of Oineus, strong Meleagrus, and Laocoon — Laocoon the brother of Oineus, though not by the same mother, for a serving-woman bare him; him, now growing old, Oineus sent to guard his son: thus Meleagrus, still a youth, entered the bold band of heroes. No other had come superior to him, I ween, except Heracles, if for one year more he had tarried and been nurtured among the Aitolians. Yea, and his uncle, well skilled to fight whether with the javelin or hand to hand, Iphiclus son of Thestius, bare him company on his way. 1.202 With him came Palaemonius, son of Olenian Lernus, of Lernus by repute, but his birth was from Hephaestus; and so he was crippled in his feet, but his bodily frame and his valour no one would dare to scorn. Wherefore he was numbered among all the chiefs, winning fame for Jason. 1.207 From the Phocians came Iphitus sprung from Naubolus son of Ornytus; once he had been his host when Jason went to Pytho to ask for a response concerning his voyage; for there he welcomed him in his own hails. " 1.221 Next came Zetes and Calais, sons of Boreas, whom once Oreithyia, daughter of Erechtheus, bare to Boreas on the verge of wintry Thrace; thither it was that Thracian Boreas snatched her away from Cecropia as she was whirling in the dance, hard by Ilissus stream. And, carrying her far off, to the spot that men called the rock of Sarpedon, near the river Erginus, he wrapped her in dark clouds and forced her to his will. There they were making their dusky wings quiver upon their ankles on both sides as they rose, a great wonder to behold, wings that gleamed with golden scales: and round their backs from the top of the head and neck, hither and thither, their dark tresses were being shaken by the wind.", 1.224 No, nor had Acastus son of mighty Pelias himself any will to stay behind in the palace of his brave sire, nor Argus, helper of the goddess Athena; but they too were ready to be numbered in the host. 1.228 So many then were the helpers who assembled to join the son of Aeson. All the chiefs the dwellers thereabout called Minyae, for the most and the bravest avowed that they were sprung from the blood of the daughters of Minyas; thus Jason himself was the son of Alcimede who was born of Clymene the daughter of Minyas. "
1.609
Here the whole of the men of the people together had been ruthlessly slain through the transgressions of the women in the year gone by. For the men had rejected their lawful wives, loathing them, and had conceived a fierce passion for captive maids whom they themselves brought across the sea from their forays in Thrace; for the terrible wrath of Cypris came upon them, because for a long time they had grudged her the honours due. O hapless women, and insatiate in jealousy to their own ruin! Not their husbands alone with the captives did they slay on account of the marriage-bed, but all the males at the same time, that they might thereafter pay no retribution for the grim murder. And of all the women, Hypsipyle alone spared her aged father Thoas, who was king over the people; and she sent him in a hollow chest, to drift over the sea, if haply he should escape. And fishermen dragged him to shore at the island of Oinoe, formerly Oinoe, but afterwards called Sicinus from Sicinus, whom the water-nymph Oinoe bore to Thoas. Now for all the women to tend kine, to don armour of bronze, and to cleave with the plough-share the wheat-bearing fields, was easier than the works of Athena, with which they were busied aforetime. Yet for all that did they often gaze over the broad sea, in grievous fear against the Thracians coming. So when they saw Argo being rowed near the island, straightway crowding in multitude from the gates of Myrine and clad in their harness of war, they poured forth to the beach like ravening Thyiades: for they deemed that the Thracians were come; and with them Hypsipyle, daughter of Thoas, donned her fathers harness. And they streamed down speechless with dismay; such fear was wafted about them.",
1.721
Now he had buckled round his shoulders a purple mantle of double fold, the work of the Tritonian goddess, which Pallas had given him when she first laid the keel-props of the ship Argo and taught him how to measure timbers with the rule. More easily wouldst thou cast thy eyes upon the sun at its rising than behold that blazing splendour. For indeed in the middle the fashion thereof was red, but at the ends it was all purple, and on each margin many separate devices had been skilfully inwoven. 1.730 In it were the Cyclops seated at their imperishable work, forging a thunderbolt for King Zeus; by now it was almost finished in its brightness and still it wanted but one ray, which they were beating out with their iron hammers as it spurted forth a breath of raging flame. 1.735 In it too were the twin sons of Antiope, daughter of Asopus, Amphion and Zethus, and Thebe still ungirt with towers was lying near, whose foundations they were just then laying in eager haste. Zethus on his shoulders was lifting the peak of a steep mountain, like a man toiling hard, and Amphion after him, singing loud and clear on his golden lyre, moved on, and a rock twice as large followed his footsteps. 1.742 Next in order had been wrought Cytherea with drooping tresses, wielding the swift shield of Ares; and from her shoulder to her left arm the fastening of her tunic was loosed beneath her breast; and opposite in the shield of bronze her image appeared clear to view as she stood. 1.747 And in it there was a well-wooded pasturage of oxen; and about the oxen the Teleboae and the sons of Electryon were fighting; the one party defending themselves, the others, the Taphian raiders, longing to rob them; and the dewy meadow was drenched with their blood, and the many were overmastering the few herdsmen. 1.752 And therein were fashioned two chariots, racing, and the one in front Pelops was guiding, as he shook the reins, and with him was Hippodameia at his side, and in pursuit Myrtilus urged his steeds, and with him Oinomaus had grasped his couched spear, but fell as the axle swerved and broke in the nave, while he was eager to pierce the back of Pelops. 1.759 And in it was wrought Phoebus Apollo, a stripling not yet grown up, in the act of shooting at mighty Tityos who was boldly dragging his mother by her veil, Tityos whom glorious Elate bare, but Earth nursed him and gave him second birth. 1.763 And in it was Phrixus the Minyan as though he were in very deed listening to the ram, while it was like one speaking. Beholding them thou wouldst be silent and wouldst cheat thy soul with the hope of hearing some wise speech from them, and long wouldst thou gaze with that hope.
2.549
Now when they reached the narrow strait of the winding passage, hemmed in on both sides by rugged cliffs, while an eddying current from below was washing against the ship as she moved on, they went forward sorely in dread; and now the thud of the crashing rocks ceaselessly struck their ears, and the sea-washed shores resounded, and then Euphemus grasped the dove in his hand and started to mount the prow; and they, at the bidding of Tiphys, son of Hagnias, rowed with good will to drive Argo between the rocks, trusting to their strength. And as they rounded a bend they saw the rocks opening for the last time of all. Their spirit melted within them; and Euphemus sent forth the dove to dart forward in flight; and they all together raised their heads to look; but she flew between them, and the rocks again rushed together and crashed as they met face to face. And the foam leapt up in a mass like a cloud; awful was the thunder of the sea; and all round them the mighty welkin roared. " 2.568 The hollow caves beneath the rugged cliffs rumbled as the sea came surging in; and the white foam of the dashing wave spurted high above the cliff. Next the current whirled the ship round. And the rocks shore away the end of the doves tail- feathers; but away she flew unscathed. And the rowers gave a loud cry; and Tiphys himself called to them to row with might and main. For the rocks were again parting asunder. But as they rowed they trembled, until the tide returning drove them back within the rocks. Then most awful fear seized upon all; for over their head was destruction without escape. And now to right and left broad Pontus was seen, when suddenly a huge wave rose up before them, arched, like a steep rock; and at the sight they bowed with bended heads. For it seemed about to leap down upon the ships whole length and to overwhelm them. But Tiphys was quick to ease the ship as she laboured with the oars; and in all its mass the wave rolled away beneath the keel, and at the stern it raised Argo herself and drew her far away from the rocks; and high in air was she borne. But Euphemus strode among all his comrades and cried to them to bend to their oars with all their might; and they with a shout smote the water. And as far as the ship yielded to the rowers, twice as far did she leap back, and the oar, were bent like curved bows as the heroes used their strength.", 2.593 Then a vaulted billow rushed upon them, and the ship like a cylinder ran on the furious wave plunging through the hollow sea. And the eddying current held her between the clashing rocks; and on each side they shook and thundered; and the ships timbers were held fast. Then Athena with her left hand thrust back one mighty rock and with her right pushed the ship through; and she, like a winged arrow, sped through the air. Nevertheless the rocks, ceaselessly clashing, shore off as she passed the extreme end of the stern-ornament. But Athena soared up to Olympus, when they had escaped unscathed. And the rocks in one spot at that moment were rooted fast for ever to each other, which thing had been destined by the blessed gods, when a man in his ship should have passed between them alive. And the heroes breathed again after their chilling fear, beholding at the same time the sky and the expanse of sea spreading far and wide. For they deemed that they were saved from Hades; and Tiphys first of all began to speak: "It is my hope that we have safely escaped this peril — we, and the ship; and none other is the cause so much as Athena, who breathed into Argo divine strength when Argus knitted her together with bolts; and she may not be caught. Son of Aeson, no longer fear thou so much the hest of thy king, since a god hath granted us escape between the rocks; for Phineus, Agenors son, said that our toils hereafter would be lightly accomplished.", 2.694 Thus he spake, and they straightway built up an altar with shingle; and over the island they wandered, seeking if haply they could get a glimpse of a fawn or a wild goat, that often seek their pasture in the deep wood. And for them Letos son provided a quarry; and with pious rites they wrapped in fat the thigh bones of them all and burnt them on the sacred altar, celebrating Apollo, Lord of Dawn. And round the burning sacrifice they set up a broad dancing-ring, singing, "All hail fair god of healing, Phoebus, all hail," and with them Oiagrus goodly son began a clear lay on his Bistonian lyre; how once beneath the rocky ridge of Parnassus he slew with his bow the monster Delphyne, he, still young and beardless, still rejoicing in his long tresses. Mayst thou be gracious! Ever, O king, be thy locks unshorn, ever unravaged; for so is it right. And none but Leto, daughter of Coeus, strokes them with her dear hands. And often the Corycian nymphs, daughters of Pleistus, took up the cheering strain crying "Healer"; hence arose this lovely refrain of the hymn to Phoebus. 2.714 Now when they had celebrated him with dance and song they took an oath with holy libations, that they would ever help each other with concord of heart, touching the sacrifice as they swore; and even now there stands there a temple to gracious Concord, which the heroes themselves reared, paying honour at that time to the glorious goddess.
2.851
Who was the next that died? For then a second time the heroes heaped up a barrow for a comrade dead. For still are to be seen two monuments of those heroes. The tale goes that Tiphys son of Hagnias died; nor was it his destiny thereafter to sail any further. But him there on the spot a short sickness laid to rest far from his native land, when the company had paid due honours to the dead son of Abas. And at the cruel woe they were seized with unbearable grief. For when with due honours they had buried him also hard by the seer, they cast themselves down in helplessness on the sea-shore silently, closely wrapped up, and took no thought for meat or drink; and their spirit drooped in grief, for all hope of return was gone. And in their sorrow they would have stayed from going further had not Hera kindled exceeding courage in Ancaeus, whom near the waters of Imbrasus Astypalaea bore to Poseidon; for especially was he skilled in steering and eagerly did he address Peleus: "Son of Aeacus, is it well for us to give up our toils and linger on in a strange land? Not so much for my prowess in war did Jason take me with him in quest of the fleece, far from Parthenia, as for my knowledge of ships. Wherefore, I pray, let there be no fear for the ship. And so there are here other men of skill, of whom none will harm our voyaging, whomsoever we set at the helm. But quickly tell forth all this and boldly urge them to call to mind their task.", "
2.911
Next they beheld the barrow of Sthenelus, Actors son, who on his way back from the valorous war against the Amazons — for he had been the comrade of Heracles — was struck by an arrow and died there upon the sea-beach. And for a time they went no further, for Persephone herself sent forth the spirit of Actors son which craved with many tears to behold men like himself, even for a moment. And mounting on the edge of the barrow he gazed upon the ship, such as he was when he went to war; and round his head a fair helm with four peaks gleamed with its blood-red crest. And again he entered the vast gloom; and they looked and marvelled; and Mopsus, son of Ampycus, with word of prophecy urged them to land and propitiate him with libations. Quickly they drew in sail and threw out hawsers, and on the strand paid honour to the tomb of Sthenelus, and poured out drink offerings to him and sacrificed sheep as victims. And besides the drink offerings they built an altar to Apollo, saviour of ships, and burnt thigh bones; and Orpheus dedicated his lyre; whence the place has the name of Lyra.", "
3.275
Meantime Eros passed unseen through the grey mist, causing confusion, as when against grazing heifers rises the gadfly, which oxherds call the breese. And quickly beneath the lintel in the porch he strung his bow and took from the quiver an arrow unshot before, messenger of pain. And with swift feet unmarked he passed the threshold and keenly glanced around; and gliding close by Aesons son he laid the arrow-notch on the cord in the centre, and drawing wide apart with both hands he shot at Medea; and speechless amazement seized her soul. But the god himself flashed back again from the high-roofed hall, laughing loud; and the bolt burnt deep down in the maidens heart like a flame; and ever she kept darting bright glances straight up at Aesons son, and within her breast her heart panted fast through anguish, all remembrance left her, and her soul melted with the sweet pain. And as a poor woman heaps dry twigs round a blazing brand — a daughter of toil, whose task is the spinning of wool, that she may kindle a blaze at night beneath her roof, when she has waked very early — and the flame waxing wondrous great from the small brand consumes all the twigs together; so, coiling round her heart, burnt secretly Love the destroyer; and the hue of her soft cheeks went and came, now pale, now red, in her souls distraction.", 3.317 Such were his questions, and Argus, before all his brethren, being fearful for the mission of Aesons son, gently replied, for he was the elder-born: "Aeetes, that ship forthwith stormy blasts tore asunder, and ourselves, crouching on the beams, a wave drove on to the beach of the isle of Enyalius in the murky night; and some god preserved us. For even the birds of Ares that haunted the desert isle beforetime, not even them did we find. But these men had driven them off, having landed from their ship on the day before; and the will of Zeus taking pity on us, or some fate, detained them there, since they straightway gave us both food and clothing in abundance, when they heard the illustrious name of Phrixus and thine own; for to thy city are they faring. And if thou dost wish to know their errand, I will not hide it from time. A certain king, vehemently longing to drive this man far from his fatherland and possessions, because in might he outshone all the sons of Aeolus, sends him to voyage hither on a bootless venture; and asserts that the stock of Aeolus will not escape the heart-grieving wrath and rage of implacable Zeus, nor the unbearable curse and vengeance due for Phrixus, until the fleece comes back to Hellas. And their ship was fashioned by Pallas Athena, not such a one as are the ships among the Colchians, on the vilest of which we chanced. For the fierce waves and wind broke her utterly to pieces; but the other holds firm with her bolts, even though all the blasts should buffet her. And with equal swiftness she speedeth before the wind and when the crew ply the oar with unresting hands. And he hath gathered in her the mightiest heroes of all Achaea, and hath come to thy city from wandering far through cities and gulfs of the dread ocean, in the hope that thou wilt grant him the fleece. But as thou dost please, so shall it be, for he cometh not to use force, but is eager to pay thee a recompense for the gift. He has heard from me of thy bitter foes the Sauromatae, and he will subdue them to thy sway. And if thou desirest to know their names and lineage I will tell thee all. This man on whose account the rest were gathered from Hellas, they call Jason, son of Aeson, whom Cretheus begat. And if in truth he is of the stock of Cretheus himself, thus he would be our kinsman on the fathers side. For Cretheus and Athamas were both sons of Aeolus; and Phrixus was the son of Athamas, son of Aeolus. And here, if thou hast heard at all of the seed of Helios, thou dost behold Augeias; and this is Telamon sprung from famous Aeacus; and Zeus himself begat Aeacus. And so all the rest, all the comrades that follow him, are the sons or grandsons of the immortals.", 3.367 Such was the tale of Argus; but the king at his words was filled with rage as he heard; and his heart was lifted high in wrath. And he spake in heavy displeasure; and was angered most of all with the son of Chalciope; for he deemed that on their account the strangers had come; and in his fury his eyes flashed forth beneath his brows: "Begone from my sight, felons, straightway, ye and your tricks, from the land, ere someone see a fleece and a Phrixus to his sorrow. Banded together with your friends from Hellas, not for the fleece, but to seize my sceptre and royal power have ye come hither. Had ye not first tasted of my table, surely would I have cut out your tongues and hewn off both hands and sent you forth with your feet alone, so that ye might be stayed from starting hereafter. And what lies have ye uttered against the blessed gods!", 3.382 Thus he spake in his wrath; and mightily from its depths swelled the heart of Aeacus son, and his soul within longed to speak a deadly word in defiance, but Aesons son checked him, for he himself first made gentle answer: "Aeetes, bear with this armed band, I pray. For not in the way thou deemest have we come to thy city and palace, no, nor yet with such desires. For who would of his own will dare to cross so wide a sea for the goods of a stranger? But fate and the ruthless command of a presumptuous king urged me. Grant a favour to thy suppliants, and to all Hellas will I publish a glorious fame of thee; yea, we are ready now to pay thee a swift recompense in war, whether it be the Sauromatae or some other people that thou art eager to subdue to thy sway.", 3.383 He spake with goodwill, and Jason answered with these words: "Good friend, if this is good in thy sight, I say not nay. Go and move thy mother, beseeching her aid with prudent words; pitiful indeed is our hope when we have put our return in the keeping of women." So he spake, and quickly they reached the back-water. And their comrades joyfully questioned them, when they saw them close at hand; and to them spoke Aesons son grieved at heart: "My friends, the heart of ruthless Aeetes is utterly filled with wrath against us, for not at all can the goal be reached either by me or by you who question me. He said that two bulls with feet of bronze pasture on the plain of Ares, breathing forth flame from their jaws. And with these he bade me plough the field, four plough-gates; and said that he would give me from a serpents jaws seed which will raise up earthborn men in armour of bronze; and on the same day I must slay them. This task — for there was nothing better to devise — I took on myself outright.", 3.388 But when she had left the citys well paved streets, and was approaching the shrine as she drove over the plains, then she alighted eagerly from the smooth- running chariot and spake as follows among her maidens: "Friends, verily have I sinned greatly and took no heed not to go among the stranger-folk 1 who roam over our land. The whole city is smitten with dismay; wherefore no one of the women who formerly gathered here day by day has now come hither. But since we have come and no one else draws near, come, let us satisfy our souls without stint with soothing song, and when we have plucked the fair flowers amid the tender grass, that very hour will we return. And with many a gift shall ye reach home this very day, if ye will gladden me with this desire of mine. For Argus pleads with me, also Chalciope herself; but this that ye hear from me keep silently in your hearts, lest the tale reach my fathers ears. As for yon stranger who took on him the task with the oxen, they bid me receive his gifts and rescue him from the deadly contest. And I approved their counsel, and I have summoned him to come to my presence apart from his comrades, so that we may divide the gifts among ourselves if he bring them in his hands, and in return may give him a baleful charm. But when he comes, do ye stand aloof.", 3.396 He spake, flattering him with gentle utterance; but the kings soul brooded a twofold purpose within him, whether he should attack and slay them on the spot or should make trial of their might. And this, as he pondered, seemed the better way, and he addressed Jason in answer: "Stranger, why needest thou go through thy tale to the end? For if ye are in truth of heavenly race, or have come in no wise inferior to me, to win the goods of strangers, I will give thee the fleece to bear away, if thou dost wish, when I have tried thee. For against brave men I bear no grudge, such as ye yourselves tell me of him who bears sway in Hellas. And the trial of your courage and might shall be a contest which I myself can compass with my hands, deadly though it be. Two bulls with feet of bronze I have that pasture on the plain of Ares, breathing forth flame from their jaws; them do I yoke and drive over the stubborn field of Ares, four plough-gates; and quickly cleaving it with the share up to the headland, I cast into the furrows the seed, not the corn of Demeter, but the teeth of a dread serpent that grow up into the fashion of armed men; them I slay at once, cutting them down beneath my spear as they rise against me on all sides. In the morning do I yoke the oxen, and at eventide I cease from the harvesting. And thou, if thou wilt accomplish such deeds as these, on that very day shalt carry off the fleece to the kings palace; ere that time comes I will not give it, expect it not. For indeed it is unseemly that a brave man should yield to a coward.", 3.422 Thus he spake; and Jason, fixing his eyes on the ground, sat just as he was, speechless, helpless in his evil plight. For a long time he turned the matter this way and that, and could in no way take on him the task with courage, for a mighty task it seemed; and at last he made reply with crafty words: "With thy plea of right, Aeetes, thou dost shut me in overmuch. Wherefore also I will dare that contest, monstrous as it is, though it be my doom to die. For nothing will fall upon men more dread than dire necessity, which indeed constrained me to come hither at a kings command.", 3.432 Thus he spake, smitten by his helpless plight; and the king with grim words addressed him, sore troubled as he was: "Go forth now to the gathering, since thou art eager for the toil; but if thou shouldst fear to lift the yoke upon the oxen or shrink from the deadly harvesting, then all this shall be my care, so that another too may shudder to come to a man that is better than he.", 3.439 He spake outright; and Jason rose from his seat, and Augeias and Telamon at once; and Argus followed alone, for he signed to his brothers to stay there on the spot meantime; and so they went forth from the hall. And wonderfully among them all shone the son of Aeson for beauty and grace; and the maiden looked at him with stealthy glance, holding her bright veil aside, her heart smouldering with pain; and her soul creeping like a dream flitted in his track as he went. So they passed forth from the palace sorely troubled. And Chalciope, shielding herself from the wrath of Aeetes, had gone quickly to her chamber with her sons. And Medea likewise followed, and much she brooded in her soul all the cares that the Loves awaken. And before her eyes the vision still appeared — himself what like he was, with what vesture he was clad, what things he spake, how he sat on his seat, how he moved forth to the door — and as she pondered she deemed there never was such another man; and ever in her ears rung his voice and the honey-sweet words which he uttered. And she feared for him, lest the oxen or Aeetes with his own hand should slay him; and she mourned him as though already slain outright, and in her affliction a round tear through very grievous pity coursed down her cheek; and gently weeping she lifted up her voice aloud: "Why does this grief come upon me, poor wretch? Whether he be the best of heroes now about to perish, or the worst, let him go to his doom. Yet I would that he had escaped unharmed; yea, may this be so, revered goddess, daughter of Perses, may he avoid death and return home; but if it be his lot to be oermastered by the oxen, may he first learn this, that I at least do not rejoice in his cruel calamity.", "
4.241
Swiftly the wind blew, as the goddess Hera planned, so that most quickly Aeaean Medea might reach the Pelasgian land, a bane to the house of Pelias, and on the third morn they bound the ships stern cables to the shores of the Paphlagonians, at the mouth of the river Halys. For Medea bade them land and propitiate Hecate with sacrifice. Now all that the maiden prepared for offering the sacrifice may no man know, and may my soul not urge me to sing thereof. Awe restrains my lips, yet from that time the altar which the heroes raised on the beach to the goddess remains till now, a sight to men of a later day.", "
4.452
When the heroes had left the maiden on the island of Artemis, according to the covet, both sides ran their ships to land separately. And Jason went to the ambush to lie in wait for Apsyrtus and then for his comrades. But he, beguiled by these dire promises, swiftly crossed the swell of the sea in his ship, and in dark night set foot on the sacred island; and faring all alone to meet her he made trial in speech of his sister, as a tender child tries a wintry torrent which not even strong men can pass through, to see if she would devise some guile against the strangers. And so they two agreed together on everything; and straightway Aesons son leapt forth from the thick ambush, lifting his bare sword in his hand; and quickly the maiden turned her eyes aside and covered them with her veil that she might not see the blood of her brother when he was smitten. And Jason marked him and struck him down, as a butcher strikes down a mighty strong-horned bull, hard by the temple which the Brygi on the mainland opposite had once built for Artemis. In its vestibule he fell on his knees; and at last the hero breathing out his life caught up in both hands the dark blood as it welled from the wound; and he dyed with red his sisters silvery veil and robe as she shrank away. And with swift side-glance the irresistible pitiless Fury beheld the deadly deed they had done. And the hero, Aesons son, cut off the extremities of the dead man, and thrice licked up some blood and thrice spat the pollution from his teeth, as it is right for the slayer to do, to atone for a treacherous murder. And the clammy corpse he hid in the ground where even now those bones lie among the Apsyrtians.", 4.481 Now as soon as the heroes saw the blaze of a torch, which the maiden raised for them as a sign to pursue, they laid their own ship near the Colchian ship, and they slaughtered the Colchian host, as kites slay the tribes of wood-pigeons, or as lions of the wold, when they have leapt amid the steading, drive a great flock of sheep huddled together. Nor did one of them escape death, but the heroes rushed upon the whole crew, destroying them like a flame; and at last Jason met them, and was eager to give aid where none was needed; but already they were taking thought for him too. Thereupon they sat to devise some prudent counsel for their voyage, and the maiden came upon them as they pondered, but Peleus spake his word first: "I now bid you embark while it is still night, and take with your oars the passage opposite to that which the enemy guards, for at dawn when they see their plight I deem that no word urging to further pursuit of us will prevail with them; but as people bereft of their king, they will be scattered in grievous dissension. And easy, when the people are scattered, will this path be for us on our return.",
4.1318
"Ill-starred one, why art thou so smitten with despair? We know how ye went in quest of the Golden Fleece; we know each toil of yours, all the mighty deeds ye wrought in your wanderings over land and sea. We are the solitary ones, goddesses of the land, speaking with human voice, the heroines, Libyas warders and daughters. Up then; be not thus afflicted in thy misery, and rouse thy comrades. And when Amphitrite has straightway loosed Poseidons swift-wheeled car, then do ye pay to your mother a recompense for all her travail when she bare you so long in her womb; and so ye may return to the divine land of Achaea.",
31. Catullus, Poems, 64.1-64.7, 64.13-64.14, 64.163, 64.251-64.264 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Argo • Argo, as first ship • Argo, civilizing voyage of • Argus

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 115, 165; Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 74; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 52, 80, 85, 196, 270

64.1 Pine-trees gendered whilome upon soaring Peliac summit, 64.2 Swam (as the tale is told) through liquid surges of Neptune, 64.3 Far as the Phasis-flood and frontier-land Aeetean; 64.4 Whenas the youths elect, of Argive vigour the oak-heart, 64.5 Longing the Golden Fleece of the Colchis-region to harry, 64.6 Dared in a poop swift-paced to span salt seas and their shallows, 64.7 Sweeping the deep blue seas with sweeps a-carven of fir-wood.

64.13
While the oar-tortured wave with spumy whiteness was blanching,
64.14
Surged from the deep abyss and hoar-capped billows the face,

64.163
Or with its purpling gear your couch in company strewing.
64.251
But from the further side came flitting bright-faced Iacchu, 64.252 Girded by Satyr-crew and Nysa-reared Sileni, 64.253 Burning with love unto thee (Ariadne!) and greeting thy presence. 64.254 Who flocking eager to fray did rave with infuriate spirit, 64.255 "Evoe" frenzying loud, with heads at "Evoe" rolling. 64.256 Brandisht some of the maids their thyrsi sheathed of spear-point, 64.257 Some snatcht limbs and joints of sturlings rended to pieces, 64.258 These girt necks and waists with writhing bodies of vipers, 64.259 Those with the gear enwombed in crates dark orgies ordained—, " 64.260 Orgies that ears profane must vainly lust for oer hearing—", 64.261 Others with palms on high smote hurried strokes on the cymbal, 64.262 Or from the polisht brass woke thin-toned tinkling music, 64.263 While from the many there boomed and blared hoarse blast of the horn-trump, 64.264 And with its horrid skirl loud shrilled the barbarous bag-pipe
32. Diodorus Siculus, Historical Library, 4.43.2, 11.65, 12.9.5-12.9.6 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Akousilaos of Argos • Akte (seaboard of Argolid), and Argos • Argo • Argo, construction of • Argo, ship • Argos • Argos (without epithet) • Argos and Argives • Argos, and Akte • Argos, and Argive Plain • Argos, and Mycenae • Argos, behaves like Athens • Argos, conflict with Sparta • Argos, hegemonia in the Peloponnese and in Greece • Argos, ph(r)atrai • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, synoikism, democracy, tribal reform • Argus, builder of the Argo • Heraion, Argos • Mycenae, and Argos • Seven against Thebes (mythical cycle), at Argos, dedication at Delphi • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • oligarchy, oligarchs, Argos • tribes, Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 143; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 678; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 138, 164, 167, 177; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 149; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 22; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 216


4.43.2
And immediately the wind died down and two stars fell over the heads of the Dioscori, and the whole company was amazed at the marvel which had taken place and concluded that they had been rescued from their perils by an act of Providence of the gods. For this reason, the story of this reversal of fortune for the Argonauts has been handed down to succeeding generations, and sailors when caught in storms always direct their prayers to the deities of Samothrace and attribute the appearance of the two stars to the epiphany of the Dioscori.
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.
12.9.5
When the Sybarites advanced against them with three hundred thousand men, the Crotoniates opposed them with onehundred thousand under the command of Milo the athlete, who by reason of his great physical strength was the first to put to flight his adversaries. " 12.9.6 For we are told that this man, who had won the prize in Olympia six times and whose courage was of the measure of his physical body, came to battle wearing his Olympic crowns and equipped with the gear of Heracles, lions skin and club; and he won the admiration of his fellow citizens as responsible for their victory."
33. Horace, Odes, 1.3 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Argo • Argo, as first ship

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 120; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 434

1.3 VIRGIL: OFF TO GREECE May the goddess, queen of Cyprus, and Helen’s brothers, the brightest of stars, and father of the winds, Aeolus, confining all except Iapyga, guide you, ship, that owes us Virgil, given to your care, guide you to Attica’s shores, bring him safely there I beg you, and there watch over half of my spirit. Triple bronze and oak encircled the breast of the man who first committed his fragile bark to the cruel sea, without fearing the fierce south-westerlies fighting with the winds from the north, the sad Hyades, or the raging south, master of the Adriatic, whether he stirs or he calms the ocean. What form of death could he have feared, who gazed, dry-eyed, on swimming monsters, saw the waves of the sea boiling, and Acroceraunia’s infamous cliffs? Useless for a wise god to part the lands, with a far-severing Ocean, if impious ships, in spite of him, travel the depths he wished inviolable. Daring enough for anything, the human race deals in forbidden sin. That daring son of Iapetusbrought fire, by impious cunning, to men. When fire was stolen from heaven its home, wasting disease and a strange crowd of fevers covered the whole earth, and death’s powers, that had been slow before and far away, quickened their step. Daedalus tried the empty air on wings that were never granted to men: Hercules’ labours shattered Acheron. Nothing’s too high for mortal men: like fools, we aim at the heavens themselves, sinful, we won’t let Jupiterset aside his lightning bolts of anger.
34. Ovid, Metamorphoses, 1.633-1.636, 1.669-1.674, 1.676-1.721, 1.747, 3.6-3.7, 3.10-3.13, 3.28-3.49, 3.73-3.76, 3.90-3.94, 3.237, 4.355, 4.670-4.681, 4.688-4.690, 4.706-4.708, 4.728-4.729, 12.351-12.352, 13.822 (1st cent. BCE - 1st cent. CE)
 Tagged with subjects: • Argo • Argo, civilizing voyage of • Argos • Argos (city) • Argos, Argive • Argos, women of, • Argus • Argus (Argonaut) • Argus (monster) • Argus, • Argus/Argos • foundation legends, Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 164; Bernabe et al., Redefining Dionysos (2013) 14; Gruen, Rethinking the Other in Antiquity (2011) 201, 233, 258; Harrison, Brill's Companion to Roman Tragedy (2015) 29, 30, 31, 37; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 81, 210, 272, 273, 282, 283, 284; Keith and Edmondson, Roman Literary Cultures: Domestic Politics, Revolutionary Poetics, Civic Spectacle (2016) 126, 127, 128, 129, 130, 131; Mayor, Religion and Memory in Tacitus’ Annals (2017) 199; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 131, 328; Naiden,Ancient Suppliation (2006)" 388; Putnam et al., The Poetic World of Statius' Silvae (2023) 253; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 355, 363, 369

1.633 proque toro terrae non semper gramen habenti, 1.634 incubat infelix limosaque flumina potat. 1.636 tendere, non habuit, quae bracchia tenderet Argo, 1.669 ferre potest natumque vocat, quem lucida partu, 1.670 Pleias enixa est, letoque det imperat Argum. 1.671 Parva mora est alas pedibus virgamque potenti, 1.672 somniferam sumpsisse manu tegimenque capillis. 1.673 Haec ubi disposuit, patria Iove natus ab arce, 1.674 desilit in terras. Illic tegimenque removit, 1.676 Hac agit, ut pastor, per devia rura capellas, ... donec Agenorides coniectum in guttura ferrum, usque sequens pressit, dum retro quercus eunti, obstitit, et fixa est pariter cum robore cervix. Pondere serpentis curvata est arbor et ima, parte flagellari gemuit sua robora caudae. Iam loca vulneribus desunt. Gemit ille sonumque, marmoreum ratus esset opus), trahit inscius ignes, sed quibus inter se cupidi iunguntur amantes, indicat. Et nondum memoratis omnibus unda, Belua puniceo mixtos cum sanguine fluctus
1.633 a virgin always, for remember Jove, 1.634 did grant it to Diana at her birth.”, 1.636 her loveliness prevailed against their will;
1.669
and thou shalt learn that I am not a churl—, 1.670 I am no mountain dweller of rude caves, 1.671 nor clown compelled to watch the sheep and goats; 1.672 and neither canst thou know from whom thy feet, 1.673 fly fearful, or thou wouldst not leave me thus. 1.674 “The Delphic Land, the Pataraean Realm,
1.676
and my immortal sire is Jupiter. 1.677 The present, past and future are through me, 1.678 in sacred oracles revealed to man, 1.679 and from my harp the harmonies of sound, 1.680 are borrowed by their bards to praise the Gods. 1.681 My bow is certain, but a flaming shaft, 1.682 urpassing mine has pierced my heart—, 1.683 untouched before. The art of medicine, 1.684 is my invention, and the power of herbs; 1.685 but though the world declare my useful work, 1.686 there is no herb to medicate my wound, 1.687 and all the arts that save have failed their lord.”, 1.689 with timid footsteps fled from his approach, 1.690 and left him to his murmurs and his pain. 1.692 exposed her limbs, and as the zephyrs fond, 1.693 fluttered amid her garments, and the breeze, 1.694 fanned lightly in her flowing hair. She seemed, 1.695 most lovely to his fancy in her flight; 1.696 and mad with love he followed in her steps, 1.697 and silent hastened his increasing speed. 1.699 flit over the plain:—With eager nose outstretched, 1.700 impetuous, he rushes on his prey, 1.701 and gains upon her till he treads her feet, 1.702 and almost fastens in her side his fangs; 1.704 is suddenly delivered from her fright; 1.705 o was it with the god and virgin: one, 1.706 with hope pursued, the other fled in fear; 1.707 and he who followed, borne on wings of love, 1.708 permitted her no rest and gained on her, 1.709 until his warm breath mingled in her hair. " 1.711 he gazed upon her fathers waves and prayed,", 1.712 “Help me my father, if thy flowing stream, 1.713 have virtue! Cover me, O mother Earth! 1.714 Destroy the beauty that has injured me, 1.715 or change the body that destroys my life.”, 1.717 on all her body, and a thin bark closed, 1.718 around her gentle bosom, and her hair, 1.719 became as moving leaves; her arms were changed, 1.720 to waving branches, and her active feet, 1.721 as clinging roots were fastened to the ground—,
1.747
o lately fashioned; and it seemed to him,
4.355
who, while her arms implored the glowing Sun,
4.670
of judgment, or they haunt the mansion where, 4.671 abides the Utmost Tyrant, or they tend, 4.672 to various callings, as their whilom way; —, 4.673 appropriate punishment confines to pain, 4.674 the multitude condemned. 4.676 impelled by rage and hate, from habitation, 4.677 celestial, Juno, of Saturn born, descends, 4.678 ubmissive to its dreadful element. 4.680 than groans were uttered by the threshold, pressed, 4.681 by her immortal form, and Cerberu, 4.689 they recognized, those Deities uprose. 4.690 O dread confines! dark seat of wretched vice!
4.706
“For why should he alone of all his kin, 4.707 uffer eternal doom, while Athamas, 4.708 luxurious in a sumptuous palace reigns; 4.729 Tisiphone, revengeful, takes a torch;—,
12.351
Since Eurytus could not defend such deed, 12.352 with words, he turned and beat with violent hand,
13.822
he barked like a fierce dog. The place still bear,
35. Propertius, Elegies, 1.3.9-1.3.10, 1.3.13-1.3.20, 1.3.31-1.3.33, 1.3.35-1.3.36 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Argus

 Found in books: Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 74, 75; Mayor, Religion and Memory in Tacitus’ Annals (2017) 284

NA>
36. Strabo, Geography, 5.1.9, 7.7.10, 8.3.19, 8.6.7, 8.6.10-8.6.11, 12.3.11 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Akte (seaboard of Argolid), and Argos • Apatouria (Argos) • Argos • Argos (without epithet) • Argos Pelasgikon • Argos, Argive • Argos, Heraeum • Argos, Sikyon • Argos, Theban cycle at • Argos, adoption of Akhaian past • Argos, and Akte • Argos, and Argive Plain • Argos, and Mycenae • Argos, behaves like Athens • Argos, blending traditions of Akhaian and the Seven • Argos, conflict with Sparta • Argos, hegemonia in the Peloponnese and in Greece • Argos, ph(r)atrai • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, self-Dorianization • Argos, synoikism, democracy, tribal reform • Argos, tied to Akte in religion • Argos/Argives • Athena Pallas (Argos) • Heraion, Argos • Likymnios (Herakleid from Argos) • Mycenae, and Argos • Seven against Thebes (mythical cycle), at Argos, traditions and heroon • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • oligarchy, oligarchs, Argos • tribes, Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 186; Bernabe et al., Redefining Dionysos (2013) 15; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 145; Gruen, Rethinking the Other in Antiquity (2011) 241; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 678; Konig, The Folds of Olympus: Mountains in Ancient Greek and Roman Culture (2022) 367; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 133, 151, 164, 165, 167, 171, 174, 346; Marek, In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World (2019) 475; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 107, 108, 127; Simon, Zeyl, and Shapiro, The Gods of the Greeks (2021) 43

" 5.1.9 That Diomedes did hold sovereignty over the country around this sea, is proved both by the Diomedean islands, and the traditions concerning the Daunii and Argos-Hippium. of these we shall narrate as much as may be serviceable to history, and shall leave alone the numerous falsehoods and myths; such, for instance, as those concerning Phaethon and the Heliades changed into alders near the river Eridanus, which exists nowhere, although said to be near the Po; of the islands Electrides, opposite the mouths of the Po, and the Meleagrides, found in them; none of which things exist in these localities. However, some have narrated that honours are paid to Diomedes amongst the Heneti, and that they sacrifice to him a white horse; two groves are likewise pointed out, one sacred to the Argian Juno, and the other to the Aetolian Diana. They have too, as we might expect, fictions concerning these groves; for instance, that the wild beasts in them grow tame, that the deer herd with wolves, and they suffer men to approach and stroke them; and that when pursued by dogs, as soon as they have reached these groves, the dogs no longer pursue them. They say, too, that a certain person, well known for the facility with which he offered himself as a pledge for others, being bantered on this subject by some hunters who came up with him having a wolf in leash, they said in jest, that if he would become pledge for the wolf and pay for the damage he might do, they would loose the bonds. To this the man consented, and they let loose the wolf, who gave chase to a herd of horses unbranded, and drove them into the stable of the person who had become pledge for him. The man accepted the gift, branded the horses with the representation of a wolf, and named them Lucophori. They were distinguished rather for their swiftness than gracefulness. His heirs kept the same brand and the same name for this race of horses, and made it a rule never to part with a single mare, in order that they might remain sole possessors of the race, which became famous. At the present day, however, as we have before remarked, this rage for horse-breeding has entirely ceased. After the Timavum comes the sea-coast of Istria as far as Pola, which appertains to Italy. Between the two is the fortress of Tergeste, distant from Aquileia 180 stadia. Pola is situated in a gulf forming a kind of port, and containing some small islands, fruitful, and with good harbours. This city was anciently founded by the Colchians sent after Medea, who not being able to fulfil their mission, condemned themselves to exile. As Callimachus says, It a Greek would call The town of Fugitives, but in their tongue Tis Pola named. The different parts of Transpadana are inhabited by the Heneti and the Istrii as far as Pola; above the Heneti, by the Carni, the Cenomani, the Medoaci, and the Symbri. These nations were formerly at enmity with the Romans, but the Cenomani and Heneti allied themselves with that nation, both prior to the expedition of Hannibal, when they waged war with the Boii and Symbrii, and also after that time.",
7.7.10
This oracle, according to Ephorus, was founded by the Pelasgi. And the Pelasgi are called the earliest of all peoples who have held dominion in Greece. And the poet speaks in this way: O Lord Zeus, Dodonaean, Pelasgian; and Hesiod: He came to Dodona and the oak-tree, seat of the Pelasgi. The Pelasgi I have already discussed in my description of Tyrrhenia; and as for the people who lived in the neighborhood of the sanctuary of Dodona, Homer too makes it perfectly clear from their mode of life, when he calls them men with feet unwashen, men who sleep upon the ground, that they were barbarians; but whether one should call them Helli, as Pindar does, or Selli, as is conjectured to be the true reading in Homer, is a question to which the text, since it is doubtful, does not permit a positive answer. Philochorus says that the region round about Dodona, like Euboea, was called Hellopia, and that in fact Hesiod speaks of it in this way: There is a land called Hellopia, with many a corn-field and with goodly meadows; on the edge of this land a city called Dodona hath been built. It is thought, Apollodorus says, that the land was so called from the marshes around the sanctuary; as for the poet, however, Apollodorus takes it for granted that he did not call the people who lived about the sanctuary Helli, but Selli, since (Apollodorus adds) the poet also named a certain river Selleeis. He names it, indeed, when he says, From afar, out of Ephyra, from the River Selleeis; however, as Demetrius of Scepsis says, the poet is not referring to the Ephyra among the Thesprotians, but to that among the Eleians, for the Selleeis is among the Eleians, he adds, and there is no Selleeis among the Thesprotians, nor yet among the Molossi. And as for the myths that are told about the oak-tree and the doves, and any other myths of the kind, although they, like those told about Delphi, are in part more appropriate to poetry, yet they also in part properly belong to the present geographical description.
8.3.19
At the base of these mountains, on the seaboard, are two caves. One is the cave of the nymphs called Anigriades; the other is the scene of the stories of the daughters of Atlas and of the birth of Dardanus. And here, too, are the sacred precincts called the Ionaion and the Eurycydeium. Samicum is now only a fortress, though formerly there was also a city which was called Samos, perhaps because of its lofty situation; for they used to call lofty places Samoi. And perhaps Samicum was the acropolis of Arene, which the poet mentions in the Catalogue: And those who dwelt in Pylus and lovely Arene. For while they cannot with certainty discover Arene anywhere, they prefer to conjecture that this is its site; and the neighboring River Anigrus, formerly called Minyeius, gives no slight indication of the truth of the conjecture, for the poet says: And there is a River Minyeius which falls into the sea near Arene. For near the cave of the nymphs called Anigriades is a spring which makes the region that lies below it swampy and marshy. The greater part of the water is received by the Anigrus, a river so deep and so sluggish that it forms a marsh; and since the region is muddy, it emits an offensive odor for a distance of twenty stadia, and makes the fish unfit to eat. In the mythical accounts, however, this is attributed by some writers to the fact that certain of the Centaurs here washed off the poison they got from the Hydra, and by others to the fact that Melampus used these cleansing waters for the purification of the Proetides. The bathing-water from here cures leprosy, elephantiasis, and scabies. It is said, also, that the Alpheius was so named from its being a cure for leprosy. At any rate, since both the sluggishness of the Anigrus and the backwash from the sea give fixity rather than current to its waters, it was called the Minyeius in earlier times, so it is said, though some have perverted the name and made it Minteius instead. But the word has other sources of derivation, either from the people who went forth with Chloris, the mother of Nestor, from the Minyeian Orchomenus, or from the Minyans, who, being descendants of the Argonauts, were first driven out of Lemnos into Lacedemon, and thence into Triphylia, and took up their abode about Arene in the country which is now called Hypaesia, though it no longer has the settlements of the Minyans. Some of these Minyans sailed with Theras, the son of Autesion, who was a descendant of Polyneices, to the island which is situated between Cyrenaea and Crete (Calliste its earlier name, but Thera its later, as Callimachus says), and founded Thera, the mother-city of Cyrene, and designated the island by the same name as the city.
8.6.7
Now the city of the Argives is for the most part situated in a plain, but it has for a citadel the place called Larisa, a hill that is fairly well fortified and contains a sanctuary of Zeus. And near the city flows the Inachus, a torrential river that has its sources in Lyrceius, the mountain that is near Cynuria in Arcadia. But concerning the sources of which mythology tells us, they are fabrications of poets, as I have already said. And waterless Argos is also a fabrication, (but the gods made Argos well watered), since the country lies in a hollow, and is traversed by rivers, and contains marshes and lakes, and since the city is well supplied with waters of many wells whose water level reaches the surface. So critics find the cause of the mistake in this verse: And in utter shame would I return to πολυδίψιον Argos. πολυδίψιον either is used for πολυπόθητον, i.e. much longed for. or, omitting the δ, for πολυΐψιον, i.e. very destructive. in the sense of πολύφθορον, as in the phrase of Sophocles, and the πολύφθορον home of the Pelopidae there; for the words προϊάψαι and ἰάψαι, and ἴψασθαι signify a kind of destruction or affliction: Now he is merely making trial, but soon he will afflict the sons of the Achaeans; mar her fair flesh; untimely sent to Hades. And besides, Homer does not mean the city of Argos (for it was not thither that Agamemnon was about to return), but the Peloponnesus, which certainly is not a thirsty land either. Moreover some critics, retaining the δ, interpret the word by the figure hyperbaton and as a case of synaloepha with the connective δέ, so that the verse would read thus: And in utter shame would I return πολὺ δ᾽ ἴψιον Ἄργος, that is to say, would I return πολυίψιον Ἄργοσδε, where Ἄργοσδε stands for εἰς Ἄργος.
8.6.10
After the descendants of Danaus succeeded to the reign in Argos, and the Amythaonides, who were emigrants from Pisatis and Triphylia, became associated with these, one should not be surprised if, being kindred, they at first so divided the country into two kingdoms that the two cities in them which held the hegemony were designated as the capitals, though situated near one another, at a distance of less than fifty stadia, I mean Argos and Mycenae, and that the Heraion near Mycenae was a sanctuary common to both. In this sanctuary are the images made by Polycleitus, in execution the most beautiful in the world, but in costliness and size inferior to those by Pheidias. Now at the outset Argos was the more powerful, but later Mycenae waxed more powerful on account of the removal thereto of the Pelopidae; for, when everything fell to the sons of Atreus, Agamemnon, being the elder, assumed the supreme power, and by a combination of good fortune and valor acquired much of the country in addition to the possessions he already had; and indeed he also added Laconia to the territory of Mycenae. Now Menelaus came into possession of Laconia, but Agamemnon received Mycenae and the regions as far as Corinth and Sikyon and the country which at that time was called the country of the Ionians and Aegialians but later the country of the Achaeans. But after the Trojan times, when the empire of Agememnon had been broken up, it came to pass that Mycenae was reduced, and particularly after the return of the Heracleidae; for when these had taken possession of the Peloponnesus they expelled its former masters, so that those who held Argos also held Mycenae as a component part of one whole. But in later times Mycenae was razed to the ground by the Argives, so that today not even a trace of the city of the Mycenaeans is to be found. And since Mycenae has suffered such a fate, one should not be surprised if also some of the cities which are catalogued as subject to Argos have now disappeared. Now the Catalogue contains the following: And those who held Argos, and Tiryns of the great walls, and Hermione and Asine that occupy a deep gulf, and Troezen and Eiones and vine-clad Epidaurus, and the youths of the Achaeans who held Aigina and Mases. But of the cities just named I have already discussed Argos, and now I must discuss the others. 8.6.11 Now it seems that Tiryns was used as a base of operations by Proetus, and was walled by him through the aid of the Cyclopes, who were seven in number, and were called Bellyhands because they got their food from their handicraft, and they came by invitation from Lycia. And perhaps the caverns near Nauplia and the works therein are named after them. The acropolis, Licymna, is named after Licymnius, and it is about twelve stadia distant from Nauplia; but it is deserted, and so is the neighboring Midea, which is different from the Boeotian Mideia; for the former is Midea, like Pronia, while the latter is Midea, like Tegea. And bordering on Midea is Prosymna, . . this having a sanctuary of Hera. But the Argives laid waste to most of the cities because of their disobedience; and of the inhabitants those from Tiryns migrated to Epidaurus, and those from . . to Halieis, as it is called; but those from Asine (this is a village in Argeia near Nauplia) were transferred by the Lacedemonians to Messenia, where is a town that bears the same name as the Argolic Asine; for the Lacedemonians, says Theopompos, took possession of much territory that belonged to other peoples and settled there all who fled to them and were taken in. And the inhabitants of Nauplia also withdrew to Messenia. "
12.3.11
Then one comes to Sinope itself, which is fifty stadia distant from Armene; it is the most noteworthy of the cities in that part of the world. This city was founded by the Milesians; and, having built a naval station, it reigned over the sea inside the Cyaneae, and shared with the Greeks in many struggles even outside the Cyaneae; and, although it was independent for a long time, it could not eventually preserve its freedom, but was captured by siege, and was first enslaved by Pharnaces and afterwards by his successors down to Eupator and to the Romans who overthrew Eupator. Eupator was both born and reared at Sinope; and he accorded it especial honor and treated it as the metropolis of his kingdom. Sinope is beautifully equipped both by nature and by human foresight, for it is situated on the neck of a peninsula, and has on either side of the isthmus harbors and roadsteads and wonderful pelamydes-fisheries, of which I have already made mention, saying that the Sinopeans get the second catch and the Byzantians the third. Furthermore, the peninsula is protected all round by ridgy shores, which have hollowed-out places in them, rock-cavities, as it were, which the people call choenicides; these are filled with water when the sea rises, and therefore the place is hard to approach, not only because of this, but also because the whole surface of the rock is prickly and impassable for bare feet. Higher up, however, and above the city, the ground is fertile and adorned with diversified market-gardens; and especially the suburbs of the city. The city itself is beautifully walled, and is also splendidly adorned with gymnasium and marked place and colonnades. But although it was such a city, still it was twice captured, first by Pharnaces, who unexpectedly attacked it all of a sudden, and later by Lucullus and by the tyrant who was garrisoned within it, being besieged both inside and outside at the same time; for, since Bacchides, who had been set up by the king as commander of the garrison, was always suspecting treason from the people inside, and was causing many outrages and murders, he made the people, who were unable either nobly to defend themselves or to submit by compromise, lose all heart for either course. At any rate, the city was captured; and though Lucullus kept intact the rest of the citys adornments, he took away the globe of Billarus and the work of Sthenis, the statue of Autolycus, whom they regarded as founder of their city and honored as god. The city had also an oracle of Autolycus. He is thought to have been one of those who went on the voyage with Jason and to have taken possession of this place. Then later the Milesians, seeing the natural advantages of the place and the weakness of its inhabitants, appropriated it to themselves and sent forth colonists to it. But at present it has received also a colony of Romans; and a part of the city and the territory belong to these. It is three thousand five hundred stadia distant from the Hieron, two thousand from Heracleia, and seven hundred from Carambis. It has produced excellent men: among the philosophers, Diogenes the Cynic and Timotheus Patrion; among the poets, Diphilus the comic poet; and, among the historians, Baton, who wrote the work entitled The Persica."
37. Vergil, Aeneis, 1.1-1.3, 1.50-1.156, 1.254-1.296, 1.446-1.493, 3.397, 3.414-3.419, 7.345-7.365, 7.789-7.792, 8.219-8.267, 8.319-8.327, 8.687-8.688, 8.691, 8.696, 10.272-10.275, 11.243-11.290, 12.951 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Argo • Argo, as first ship • Argo, civilizing voyage of • Argo, construction of • Argo, stranded • Argos • Argus (Argonaut) • Argus (guardian of Io) • Argus, builder of the Argo • Argus, dog • Diomedes of Argos

 Found in books: Augoustakis et al., Fides in Flavian Literature (2021) 119; Augoustakis, Flavian Poetry and its Greek Past (2014) 63, 64, 65, 66, 67, 82, 123, 131, 143, 164; Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 130; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 38; Farrell, Juno's Aeneid: A Battle for Heroic Identity (2021) 164, 184, 187, 210; Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 201; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 41, 52, 74, 75, 77, 85, 86, 226; Morrison, Apollonius Rhodius, Herodotus and Historiography (2020) 25; Price, Finkelberg and Shahar, Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity (2021) 90; Putnam et al., The Poetic World of Statius' Silvae (2023) 101, 253; Roller, A Guide to the Geography of Pliny the Elder (2022) 162; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 437, 448, 463, 471

1.1 Arma virumque cano, Troiae qui primus ab oris, 1.2 Italiam, fato profugus, Laviniaque venit, 1.3 litora, multum ille et terris iactatus et alto, 1.50 Talia flammato secum dea corde volutans, 1.51 nimborum in patriam, loca feta furentibus austris, 1.52 Aeoliam venit. Hic vasto rex Aeolus antro, 1.53 luctantes ventos tempestatesque sonoras, 1.54 imperio premit ac vinclis et carcere frenat. 1.55 Illi indigtes magno cum murmure montis, 1.56 circum claustra fremunt; celsa sedet Aeolus arce, ... velum adversa ferit, fluctusque ad sidera tollit. dorsum immane mari summo; tris Eurus ab alto, Quos ego—sed motos praestat componere fluctus. tertia dum Latio regtem viderit aestas, His ego nec metas rerum nec tempora pono; condebat, donis opulentum et numine divae, quae regio in terris nostri non plena laboris? avolsam solvit radicibus; inde repente, desuper Alcides telis premit omniaque arma, Ipse Mycenaeus magnorum ductor Achivom
1.1 Arms and the man I sing, who first made way, 1.2 predestined exile, from the Trojan shore, 1.3 to Italy, the blest Lavinian strand. "
1.50
Below th horizon the Sicilian isle", 1.51 just sank from view, as for the open sea, 1.52 with heart of hope they sailed, and every ship, 1.53 clove with its brazen beak the salt, white waves. 1.54 But Juno of her everlasting wound, 1.55 knew no surcease, but from her heart of pain, 1.56 thus darkly mused: “Must I, defeated, fail, ... 11.283 lone brides, and stricken souls of sisters fond, 11.284 and boys left fatherless, fling curses Ioud, " 11.285 on Turnus troth-plight and the direful war:", 11.286 “Let him, let Turnus, with his single sword, 11.287 decide the strife,”—they cry,—“and who shall claim, 11.288 Lordship of Italy and power supreme.”, 11.289 Fierce Drances whets their fury, urging all, 11.290 that Turnus singly must the challenge hear,
12.951
on lofty rampart, or in siege below,
38. Vergil, Eclogues, 4.34-4.35 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Argo • Argo, as first ship

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 122, 134; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 82

" 4.34 as thou hast skill to read of heroes fame,", " 4.35 and of thy fathers deeds, and inly learn"
39. Vergil, Georgics, 1.121-1.124, 1.145 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Argo • Argo, as first ship

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 121, 123; Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 69; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 140

1.121 officiunt aut umbra nocet. Pater ipse colendi, 1.122 haud facilem esse viam voluit, primusque per artem, 1.123 movit agros curis acuens mortalia corda, 1.124 nec torpere gravi passus sua regna veterno. 1.145 tum variae venere artes. Labor omnia vicit
1.121 And heaved its furrowy ridges, turns once more, 1.122 Cross-wise his shattering share, with stroke on stroke, 1.123 The earth assails, and makes the field his thrall. 1.124 Pray for wet summers and for winters fine,
1.145
Holds all the country, whence the hollow dyke
40. Apollodorus, Bibliotheca, 1.9.12, 1.9.16-1.9.28, 2.1.3-2.1.4, 2.2.2, 3.4.3, 3.5.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Akousilaos of Argos • Akte (seaboard of Argolid), and Argos • Argo, as first ship • Argo, ship • Argos • Argos (without epithet), at Miletus • Argos, Argive • Argos, and Akte • Argos, and Argive Plain • Argos, blending traditions of Akhaian and the Seven • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, social integration in the dithyramb • Argos, synoikism, democracy, tribal reform • Argus, builder of the Argo • Argus, dog • Argus/Argos • Women of Argos • Women of Argos, of Elis • Women of Argos, of Tanagra • dithyramb, at Argos • foundation legends, Argos

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 59, 114; Bernabe et al., Redefining Dionysos (2013) 14, 15, 49, 52, 410; Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 208, 209; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 177; Gruen, Rethinking the Other in Antiquity (2011) 230, 258; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 137, 169, 232, 277; Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 328; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 126, 237, 307

1.9.12 Βίας δὲ 3 -- ἐμνηστεύετο Πηρὼ τὴν Νηλέως· ὁ δὲ πολλῶν αὐτῷ μνηστευομένων τὴν θυγατέρα δώσειν ἔφη τῷ τὰς Φυλάκου 1 -- βόας κομίσαντι αὐτῷ. αὗται δὲ ἦσαν ἐν Φυλάκῃ, καὶ κύων ἐφύλασσεν αὐτὰς οὗ οὔτε ἄνθρωπος οὔτε θηρίον πέλας ἐλθεῖν ἠδύνατο. ταύτας ἀδυνατῶν Βίας τὰς βόας κλέψαι παρεκάλει τὸν ἀδελφὸν συλλαβέσθαι. Μελάμπους δὲ ὑπέσχετο, καὶ προεῖπεν ὅτι φωραθήσεται κλέπτων καὶ δεθεὶς ἐνιαυτὸν οὕτω τὰς βόας λήψεται. μετὰ δὲ τὴν ὑπόσχεσιν εἰς Φυλάκην ἀπῄει καί, καθάπερ προεῖπε, φωραθεὶς ἐπὶ τῇ κλοπῇ δέσμιος 2 -- ἐν οἰκήματι ἐφυλάσσετο. λειπομένου δὲ τοῦ ἐνιαυτοῦ βραχέος χρόνου, τῶν κατὰ τὸ κρυφαῖον 3 -- τῆς στέγης σκωλήκων ἀκούει, τοῦ μὲν ἐρωτῶντος πόσον ἤδη μέρος τοῦ δοκοῦ διαβέβρωται, τῶν δὲ ἀποκρινομένων 4 -- λοιπὸν ἐλάχιστον εἶναι. καὶ ταχέως ἐκέλευσεν αὑτὸν εἰς ἕτερον οἴκημα μεταγαγεῖν, γενομένου δὲ τούτου μετʼ οὐ πολὺ συνέπεσε τὸ οἴκημα. θαυμάσας δὲ Φύλακος, καὶ μαθὼν ὅτι ἐστὶ μάντις ἄριστος, λύσας παρεκάλεσεν εἰπεῖν ὅπως αὐτοῦ τῷ παιδὶ Ἰφίκλῳ παῖδες γένωνται. ὁ δὲ ὑπέσχετο ἐφʼ ᾧ τὰς βόας λήψεται. καὶ καταθύσας ταύρους δύο καὶ μελίσας τοὺς οἰωνοὺς προσεκαλέσατο· παραγενομένου δὲ αἰγυπιοῦ, παρὰ τούτου μανθάνει δὴ ὅτι Φύλακός ποτε κριοὺς τέμνων ἐπὶ τῶν αἰδοίων 5 -- παρὰ τῷ Ἰφίκλῳ τὴν μάχαιραν ᾑμαγμένην ἔτι κατέθετο, δείσαντος δὲ τοῦ παιδὸς καὶ φυγόντος αὖθις κατὰ τῆς ἱερᾶς δρυὸς αὐτὴν ἔπηξε, καὶ ταύτην ἀμφιτροχάσας 1 -- ἐκάλυψεν ὁ φλοιός. ἔλεγεν οὖν, εὑρεθείσης τῆς μαχαίρας εἰ ξύων τὸν ἰὸν ἐπὶ ἡμέρας δέκα Ἰφίκλῳ δῷ πιεῖν, παῖδα γεννήσειν. ταῦτα μαθὼν παρʼ αἰγυπιοῦ Μελάμπους τὴν μὲν μάχαιραν εὗρε, τῷ δὲ Ἰφίκλῳ τὸν ἰὸν ξύσας ἐπὶ ἡμέρας δέκα δέδωκε πιεῖν, καὶ παῖς αὐτῷ Ποδάρκης ἐγένετο. τὰς δὲ βόας εἰς Πύλον ἤλασε, καὶ τῷ ἀδελφῷ τὴν Νηλέως θυγατέρα λαβὼν ἔδωκε. καὶ μέχρι μέν τινος ἐν Μεσσήνῃ κατῴκει, ὡς δὲ τὰς ἐν Ἄργει γυναῖκας ἐξέμηνε Διόνυσος, ἐπὶ 2 -- μέρει τῆς 3 -- βασιλείας ἰασάμενος αὐτὰς ἐκεῖ μετὰ Βίαντος κατῴκησε. 1.9.16 Αἴσονος δὲ τοῦ Κρηθέως καὶ Πολυμήδης τῆς Αὐτολύκου Ἰάσων. οὗτος ᾤκει ἐν Ἰωλκῷ, τῆς δὲ Ἰωλκοῦ Πελίας ἐβασίλευσε μετὰ Κρηθέα, ᾧ χρωμένῳ περὶ τῆς βασιλείας ἐθέσπισεν ὁ θεὸς τὸν μονοσάνδαλον φυλάξασθαι. τὸ μὲν οὖν πρῶτον ἠγνόει τὸν χρησμόν, αὖθις δὲ ὕστερον αὐτὸν ἔγνω. τελῶν γὰρ ἐπὶ τῇ θαλάσσῃ Ποσειδῶνι θυσίαν 1 -- ἄλλους τε πολλοὺς ἐπὶ ταύτῃ καὶ τὸν Ἰάσονα μετεπέμψατο. ὁ δὲ πόθῳ γεωργίας ἐν τοῖς χωρίοις διατελῶν ἔσπευσεν ἐπὶ τὴν θυσίαν· διαβαίνων δὲ ποταμὸν Ἄναυρον ἐξῆλθε μονοσάνδαλος, τὸ ἕτερον ἀπολέσας ἐν τῷ ῥείθρῳ πέδιλον. θεασάμενος δὲ Πελίας αὐτὸν καὶ τὸν χρησμὸν συμβαλὼν ἠρώτα προσελθών, τί 2 -- ἂν ἐποίησεν ἐξουσίαν ἔχων, εἰ λόγιον ἦν αὐτῷ πρός τινος φονευθήσεσθαι τῶν πολιτῶν. ὁ δέ, εἴτε ἐπελθὸν ἄλλως, εἴτε διὰ μῆνιν Ἥρας, ἵνʼ ἔλθοι κακὸν Μήδεια Πελίᾳ (τὴν γὰρ Ἥραν οὐκ ἐτίμα), τὸ χρυσόμαλλον δέρας ἔφη προσέταττον ἂν φέρειν αὐτῷ. τοῦτο Πελίας ἀκούσας εὐθὺς ἐπὶ τὸ δέρας ἐλθεῖν 3 -- ἐκέλευσεν αὐτόν. τοῦτο δὲ ἐν Κόλχοις ἦν ἐν Ἄρεος ἄλσει κρεμάμενον ἐκ δρυός, ἐφρουρεῖτο δὲ ὑπὸ δράκοντος ἀύπνου. ἐπὶ τοῦτο πεμπόμενος Ἰάσων Ἄργον παρεκάλεσε τὸν Φρίξου, κἀκεῖνος Ἀθηνᾶς ὑποθεμένης πεντηκόντορον ναῦν κατεσκεύασε τὴν προσαγορευθεῖσαν ἀπὸ τοῦ κατασκευάσαντος Ἀργώ· κατὰ δὲ τὴν πρῷραν ἐνήρμοσεν Ἀθηνᾶ φωνῆεν 1 -- φηγοῦ τῆς Δωδωνίδος ξύλον. ὡς δὲ ἡ ναῦς κατεσκευάσθη, χρωμένῳ ὁ θεὸς αὐτῷ πλεῖν ἐπέτρεψε συναθροίσαντι τοὺς ἀρίστους τῆς Ἑλλάδος. οἱ δὲ συναθροισθέντες εἰσὶν οἵδε· Τῖφυς Ἁγνίου, 2 -- ὃς ἐκυβέρνα τὴν ναῦν, Ὀρφεὺς Οἰάγρου, Ζήτης καὶ Κάλαϊς Βορέου, Κάστωρ καὶ Πολυδεύκης Διός, Τελαμὼν καὶ Πηλεὺς Αἰακοῦ, Ἡρακλῆς Διός, Θησεὺς Αἰγέως, 3 -- Ἴδας καὶ Λυγκεὺς Ἀφαρέως, Ἀμφιάραος Ὀικλέους, 4 -- Καινεὺς Κορώνου 5 -- Παλαίμων Ἡφαίστου ἢ Αἰτωλοῦ, Κηφεὺς Ἀλεοῦ, Λαέρτης Ἀρκεισίου, Αὐτόλυκος Ἑρμοῦ, Ἀταλάντη Σχοινέως, Μενοίτιος Ἄκτορος, Ἄκτωρ Ἱππάσου, Ἄδμητος Φέρητος, Ἄκαστος Πελίου, Εὔρυτος Ἑρμοῦ, Μελέαγρος Οἰνέως, Ἀγκαῖος Λυκούργου, Εὔφημος Ποσειδῶνος, Ποίας Θαυμάκου, Βούτης Τελέοντος, Φᾶνος καὶ Στάφυλος Διονύσου, Ἐργῖνος Ποσειδῶνος, Περικλύμενος Νηλέως, Αὐγέας Ἡλίου, Ἴφικλος Θεστίου, Ἄργος Φρίξου, Εὐρύαλος Μηκιστέως, Πηνέλεως Ἱππάλμου, 6 -- Λήιτος Ἀλέκτορος, 7 -- Ἴφιτος Ναυβόλου, Ἀσκάλαφος καὶ Ἰάλμενος 1 -- Ἄρεος, Ἀστέριος Κομήτου, Πολύφημος Ἐλάτου. 1.9.17 οὗτοι ναυαρχοῦντος Ἰάσονος ἀναχθέντες προσίσχουσι Λήμνῳ. ἔτυχε δὲ ἡ Λῆμνος ἀνδρῶν τότε οὖσα ἔρημος, βασιλευομένη δὲ ὑπὸ Ὑψιπύλης τῆς Θόαντος διʼ αἰτίαν τήνδε. αἱ Λήμνιαι τὴν Ἀφροδίτην οὐκ ἐτίμων· ἡ δὲ αὐταῖς ἐμβάλλει δυσοσμίαν, καὶ διὰ τοῦτο οἱ γήμαντες αὐτὰς ἐκ τῆς πλησίον Θρᾴκης λαβόντες αἰχμαλωτίδας συνευνάζοντο αὐταῖς. ἀτιμαζόμεναι δὲ αἱ Λήμνιαι τούς τε πατέρας καὶ τοὺς ἄνδρας φονεύουσι· μόνη δὲ ἔσωσεν Ὑψιπύλη τὸν ἑαυτῆς πατέρα κρύψασα Θόαντα. προσσχόντες οὖν τότε γυναικοκρατουμένῃ τῇ Λήμνῳ μίσγονται ταῖς γυναιξίν. Ὑψιπύλη δὲ Ἰάσονι συνευνάζεται, καὶ γεννᾷ παῖδας Εὔνηον καὶ Νεβροφόνον. 1.9.18 ἀπὸ Λήμνου δὲ προσίσχουσι Δολίοσιν, 2 -- ὧν ἐβασίλευε Κύζικος. οὗτος αὐτοὺς ὑπεδέξατο φιλοφρόνως. νυκτὸς δὲ ἀναχθέντες ἐντεῦθεν καὶ περιπεσόντες ἀντιπνοίαις, ἀγνοοῦντες πάλιν τοῖς Δολίοσι προσίσχουσιν. οἱ δὲ νομίζοντες Πελασγικὸν εἶναι στρατόν (ἔτυχον γὰρ ὑπὸ Πελασγῶν συνεχῶς πολεμούμενοι) μάχην τῆς νυκτὸς συνάπτουσιν ἀγνοοῦντες πρὸς ἀγνοοῦντας. κτείναντες δὲ πολλοὺς οἱ Ἀργοναῦται, μεθʼ ὧν καὶ Κύζικον, μεθʼ ἡμέραν, ὡς ἔγνωσαν, ἀποδυράμενοι τάς τε κόμας ἐκείραντο καὶ τὸν Κύζικον πολυτελῶς ἔθαψαν. καὶ μετὰ τὴν ταφὴν πλεύσαντες Μυσίᾳ προσίσχουσιν. 1.9.19 ἐνταῦθα δὲ Ἡρακλέα καὶ Πολύφημον κατέλιπον. Ὕλας γὰρ ὁ Θειοδάμαντος παῖς, Ἡρακλέους δὲ ἐρώμενος, ἀποσταλεὶς ὑδρεύσασθαι διὰ κάλλος ὑπὸ νυμφῶν ἡρπάγη. Πολύφημος δὲ ἀκούσας αὐτοῦ βοήσαντος, σπασάμενος τὸ ξίφος ἐδίωκεν, 1 -- ὑπὸ λῃστῶν ἄγεσθαι νομίζων. καὶ δηλοῖ συντυχόντι Ἡρακλεῖ. ζητούντων δὲ ἀμφοτέρων τὸν Ὕλαν ἡ ναῦς ἀνήχθη, καὶ Πολύφημος μὲν ἐν Μυσίᾳ κτίσας πόλιν Κίον 2 -- ἐβασίλευσεν, Ἡρακλῆς δὲ ὑπέστρεψεν εἰς Ἄργος. Ἡρόδωρος 3 -- δὲ αὐτὸν οὐδὲ τὴν ἀρχήν φησι πλεῦσαι τότε, ἀλλὰ παρʼ Ὀμφάλῃ δουλεύειν. Φερεκύδης δὲ αὐτὸν ἐν Ἀφεταῖς τῆς Θεσσαλίας ἀπολειφθῆναι λέγει, τῆς Ἀργοῦς φθεγξαμένης μὴ δύνασθαι φέρειν τὸ τούτου βάρος. Δημάρατος δὲ αὐτὸν εἰς Κόλχους πεπλευκότα παρέδωκε· Διονύσιος μὲν γὰρ αὐτὸν καὶ ἡγεμόνα φησὶ τῶν Ἀργοναυτῶν γενέσθαι. 1.9.20 ἀπὸ δὲ Μυσίας ἀπῆλθον εἰς τὴν Βεβρύκων γῆν, ἧς ἐβασίλευεν Ἄμυκος Ποσειδῶνος παῖς καὶ νύμφης 1 -- Βιθυνίδος. γενναῖος δὲ ὢν οὗτος τοὺς προσσχόντας ξένους ἠνάγκαζε πυκτεύειν καὶ τοῦτον τὸν τρόπον ἀνῄρει. παραγενόμενος οὖν καὶ τότε ἐπὶ τὴν Ἀργὼ τὸν ἄριστον αὐτῶν εἰς πυγμὴν προεκαλεῖτο. 2 -- Πολυδεύκης δὲ ὑποσχόμενος πυκτεύσειν πρὸς αὐτόν, πλήξας κατὰ τὸν ἀγκῶνα ἀπέκτεινε. τῶν δὲ Βεβρύκων ὁρμησάντων πρὸς αὐτόν, ἁρπάσαντες οἱ ἀριστεῖς τὰ ὅπλα πολλοὺς φεύγοντας φονεύουσιν αὐτῶν. 1.9.21 ἐντεῦθεν ἀναχθέντες καταντῶσιν εἰς τὴν τῆς Θρᾴκης Σαλμυδησσόν, ἔνθα ᾤκει Φινεὺς μάντις τὰς ὄψεις πεπηρωμένος. τοῦτον οἱ μὲν Ἀγήνορος εἶναι λέγουσιν, οἱ δὲ Ποσειδῶνος υἱόν· καὶ πηρωθῆναί φασιν αὐτὸν οἱ μὲν ὑπὸ θεῶν, ὅτι προέλεγε τοῖς ἀνθρώποις τὰ μέλλοντα, οἱ δὲ ὑπὸ Βορέου καὶ τῶν Ἀργοναυτῶν, ὅτι πεισθεὶς μητρυιᾷ τοὺς ἰδίους ἐτύφλωσε παῖδας, τινὲς δὲ ὑπὸ Ποσειδῶνος, ὅτι τοῖς Φρίξου παισὶ τὸν ἐκ Κόλχων εἰς τὴν Ἑλλάδα πλοῦν ἐμήνυσεν. ἔπεμψαν δὲ αὐτῷ καὶ τὰς ἁρπυίας οἱ θεοί· πτερωταὶ δὲ ἦσαν αὗται, καὶ ἐπειδὴ 1 -- τῷ Φινεῖ παρετίθετο τράπεζα, ἐξ οὐρανοῦ καθιπτάμεναι τὰ μὲν πλείονα ἀνήρπαζον, ὀλίγα δὲ ὅσα ὀσμῆς ἀνάπλεα κατέλειπον, ὥστε μὴ δύνασθαι προσενέγκασθαι. βουλομένοις δὲ τοῖς Ἀργοναύταις τὰ περὶ τοῦ πλοῦ μαθεῖν ὑποθήσεσθαι τὸν πλοῦν ἔφη, τῶν ἁρπυιῶν αὐτὸν ἐὰν ἀπαλλάξωσιν. οἱ δὲ παρέθεσαν αὐτῷ τράπεζαν ἐδεσμάτων, ἅρπυιαι δὲ ἐξαίφνης σὺν βοῇ καταπτᾶσαι τὴν τροφὴν ἥρπασαν. 2 -- θεασάμενοι δὲ οἱ Βορέου παῖδες Ζήτης καὶ Κάλαϊς, ὄντες πτερωτοί, σπασάμενοι τὰ ξίφη διʼ ἀέρος ἐδίωκον. ἦν δὲ ταῖς ἁρπυίαις χρεὼν τεθνάναι ὑπὸ τῶν Βορέου παίδων, τοῖς δὲ Βορέου παισὶ τότε τελευτήσειν ὅταν διώκοντες μὴ καταλάβωσι. διωκομένων δὲ τῶν ἁρπυιῶν ἡ μὲν κατὰ Πελοπόννησον εἰς τὸν Τίγρην ποταμὸν ἐμπίπτει, ὃς νῦν ἀπʼ ἐκείνης Ἅρπυς καλεῖται· ταύτην δὲ οἱ μὲν Νικοθόην οἱ δὲ Ἀελλόπουν καλοῦσιν. ἡ δὲ ἑτέρα καλουμένη Ὠκυπέτη, ὡς δὲ ἔνιοι Ὠκυθόη (Ἡσίοδος δὲ λέγει αὐτὴν Ὠκυπόδην), αὕτη κατὰ τὴν Προποντίδα φεύγουσα μέχρις Ἐχινάδων ἦλθε νήσων, αἳ νῦν ἀπʼ ἐκείνης Στροφάδες καλοῦνται· ἐστράφη γὰρ ὡς ἦλθεν ἐπὶ ταύτας, καὶ γενομένη κατὰ τὴν ἠιόνα ὑπὸ καμάτου πίπτει σὺν τῷ διώκοντι. Ἀπολλώνιος δὲ ἐν τοῖς Ἀργοναύταις ἕως Στροφάδων νήσων φησὶν αὐτὰς διωχθῆναι καὶ μηδὲν παθεῖν, δούσας ὅρκον τὸν Φινέα μηκέτι ἀδικῆσαι. 1.9.22 ἀπαλλαγεὶς δὲ τῶν ἁρπυιῶν Φινεὺς ἐμήνυσε τὸν πλοῦν τοῖς Ἀργοναύταις, καὶ περὶ τῶν συμπληγάδων ὑπέθετο πετρῶν τῶν κατὰ θάλασσαν. ἦσαν δὲ ὑπερμεγέθεις αὗται, συγκρουόμεναι δὲ ἀλλήλαις ὑπὸ τῆς τῶν πνευμάτων βίας τὸν διὰ θαλάσσης πόρον ἀπέκλειον. ἐφέρετο δὲ πολλὴ μὲν ὑπὲρ 1 -- αὐτῶν ὁμίχλη πολὺς δὲ πάταγος, ἦν δὲ ἀδύνατον καὶ τοῖς πετεινοῖς διʼ αὐτῶν διελθεῖν. 2 -- εἶπεν οὖν αὐτοῖς ἀφεῖναι πελειάδα διὰ τῶν πετρῶν, καὶ ταύτην ἐὰν μὲν ἴδωσι σωθεῖσαν, διαπλεῖν καταφρονοῦντας, ἐὰν δὲ ἀπολομένην, 3 -- μὴ πλεῖν βιάζεσθαι. ταῦτα ἀκούσαντες ἀνήγοντο, καὶ ὡς πλησίον ἦσαν τῶν πετρῶν, ἀφιᾶσιν ἐκ τῆς πρῴρας πελειάδα· τῆς δὲ ἱπταμένης τὰ ἄκρα τῆς οὐρᾶς ἡ σύμπτωσις τῶν πετρῶν ἀπεθέρισεν. 4 -- ἀναχωρούσας οὖν ἐπιτηρήσαντες τὰς πέτρας μετʼ εἰρεσίας ἐντόνου, 5 -- συλλαβομένης Ἥρας, διῆλθον, τὰ ἄκρα τῶν ἀφλάστων τῆς νεὼς 1 -- περικοπείσης. αἱ μὲν οὖν συμπληγάδες ἔκτοτε ἔστησαν· χρεὼν γὰρ ἦν αὐταῖς νεὼς 1 -- περαιωθείσης στῆναι παντελῶς. 1.9.23 οἱ δὲ Ἀργοναῦται πρὸς Μαριανδυνοὺς παρεγένοντο, κἀκεῖ φιλοφρόνως ὁ βασιλεὺς ὑπεδέξατο Λύκος. ἔνθα θνήσκει μὲν Ἴδμων ὁ μάντις πλήξαντος αὐτὸν κάπρου, θνήσκει δὲ καὶ Τῖφυς, καὶ τὴν ναῦν Ἀγκαῖος ὑπισχνεῖται κυβερνᾶν. παραπλεύσαντες δὲ Θερμώδοντα καὶ Καύκασον ἐπὶ Φᾶσιν ποταμὸν ἦλθον· οὗτος τῆς Κολχικῆς ἐστιν. 2 -- ἐγκαθορμισθείσης δὲ τῆς νεὼς 1 -- ἧκε πρὸς Αἰήτην Ἰάσων, καὶ τὰ ἐπιταγέντα ὑπὸ Πελίου λέγων παρεκάλει δοῦναι τὸ δέρας αὐτῷ· ὁ δὲ δώσειν ὑπέσχετο, ἐὰν τοὺς χαλκόποδας ταύρους μόνος καταζεύξῃ. ἦσαν δὲ ἄγριοι παρʼ αὐτῷ ταῦροι δύο, μεγέθει διαφέροντες, δῶρον Ἡφαίστου, οἳ χαλκοῦς μὲν εἶχον πόδας, πῦρ δὲ ἐκ στομάτων ἐφύσων. τούτους αὐτῷ ζεύξαντι ἐπέτασσε 3 -- σπείρειν δράκοντος ὀδόντας· εἶχε γὰρ λαβὼν παρʼ Ἀθηνᾶς τοὺς ἡμίσεις ὧν Κάδμος ἔσπειρεν ἐν Θήβαις. ἀποροῦντος δὲ τοῦ Ἰάσονος πῶς ἂν δύναιτο τοὺς ταύρους καταζεῦξαι, Μήδεια αὐτοῦ ἔρωτα ἴσχει· ἦν δὲ αὕτη θυγάτηρ Αἰήτου καὶ Εἰδυίας τῆς Ὠκεανοῦ, φαρμακίς. 1 -- δεδοικυῖα δὲ μὴ πρὸς τῶν ταύρων διαφθαρῇ, κρύφα τοῦ πατρὸς συνεργήσειν αὐτῷ πρὸς τὴν κατάζευξιν τῶν ταύρων ἐπηγγείλατο καὶ τὸ δέρας ἐγχειριεῖν, ἐὰν ὀμόσῃ αὐτὴν ἕξειν γυναῖκα καὶ εἰς Ἑλλάδα σύμπλουν ἀγάγηται. ὀμόσαντος δὲ Ἰάσονος φάρμακον δίδωσιν, ᾧ καταζευγνύναι μέλλοντα τοὺς ταύρους ἐκέλευσε χρῖσαι τήν τε ἀσπίδα καὶ τὸ δόρυ καὶ τὸ σῶμα· τούτῳ γὰρ χρισθέντα ἔφη πρὸς μίαν ἡμέραν μήτʼ ἂν ὑπὸ πυρὸς ἀδικηθήσεσθαι μήτε ὑπὸ σιδήρου. ἐδήλωσε δὲ αὐτῷ σπειρομένων τῶν ὀδόντων ἐκ γῆς ἄνδρας μέλλειν ἀναδύεσθαι ἐπʼ αὐτὸν καθωπλισμένους, οὓς 2 -- ἔλεγεν ἐπειδὰν ἀθρόους θεάσηται, βάλλειν εἰς μέσον λίθους ἄποθεν, ὅταν δὲ ὑπὲρ τούτου μάχωνται πρὸς ἀλλήλους, τότε κτείνειν αὐτούς. Ἰάσων δὲ τοῦτο ἀκούσας καὶ χρισάμενος τῷ φαρμάκῳ, παραγενόμενος εἰς τὸ τοῦ νεὼ ἄλσος ἐμάστευε τοὺς ταύρους, καὶ σὺν πολλῷ πυρὶ ὁρμήσαντας αὐτοὺς κατέζευξε. σπείραντος 3 -- δὲ αὐτοῦ τοὺς ὀδόντας ἀνέτελλον ἐκ τῆς γῆς ἄνδρες ἔνοπλοι· ὁ δὲ ὅπου πλείονας ἑώρα, βάλλων ἀφανῶς 4 -- λίθους, πρὸς αὐτοὺς μαχομένους πρὸς ἀλλήλους προσιὼν ἀνῄρει. καὶ κατεζευγμένων 5 -- τῶν ταύρων οὐκ ἐδίδου τὸ δέρας Αἰήτης, ἐβούλετο δὲ τήν τε Ἀργὼ καταφλέξαι καὶ κτεῖναι τοὺς ἐμπλέοντας. φθάσασα δὲ Μήδεια τὸν Ἰάσονα νυκτὸς ἐπὶ τὸ δέρας ἤγαγε, καὶ τὸν φυλάσσοντα δράκοντα κατακοιμίσασα τοῖς φαρμάκοις μετὰ Ἰάσονος, ἔχουσα τὸ δέρας, ἐπὶ τὴν Ἀργὼ παρεγένετο. συνείπετο δὲ αὐτῇ καὶ ὁ ἀδελφὸς Ἄψυρτος. οἱ δὲ νυκτὸς μετὰ τούτων ἀνήχθησαν. 1.9.24 Αἰήτης δὲ ἐπιγνοὺς τὰ τῇ Μηδείᾳ τετολμημένα ὥρμησε τὴν ναῦν διώκειν. ἰδοῦσα δὲ αὐτὸν πλησίον ὄντα Μήδεια τὸν ἀδελφὸν φονεύει καὶ μελίσασα κατὰ τοῦ βυθοῦ ῥίπτει. συναθροίζων δὲ Αἰήτης τὰ τοῦ παιδὸς μέλη τῆς διώξεως ὑστέρησε· διόπερ ὑποστρέψας, καὶ τὰ σωθέντα τοῦ παιδὸς μέλη θάψας, τὸν τόπον προσηγόρευσε Τόμους. πολλοὺς δὲ τῶν Κόλχων ἐπὶ τὴν ζήτησιν τῆς Ἀργοῦς ἐξέπεμψεν, ἀπειλήσας, εἰ μὴ Μήδειαν ἄξουσιν, αὐτοὺς πείσεσθαι τὰ ἐκείνης. οἱ δὲ σχισθέντες 1 -- ἄλλος ἀλλαχοῦ ζήτησιν ἐποιοῦντο. τοῖς δὲ Ἀργοναύταις τὸν Ἠριδανὸν ποταμὸν ἤδη παραπλέουσι Ζεὺς μηνίσας ὑπὲρ τοῦ φονευθέντος Ἀψύρτου χειμῶνα λάβρον ἐπιπέμψας ἐμβάλλει πλάνην. καὶ αὐτῶν τὰς Ἀψυρτίδας νήσους παραπλεόντων ἡ ναῦς φθέγγεται μὴ λήξειν τὴν ὀργὴν τοῦ Διός, ἐὰν 1 -- μὴ πορευθέντες εἰς τὴν Αὐσονίαν τὸν Ἀψύρτου φόνον καθαρθῶσιν ὑπὸ Κίρκης. οἱ δὲ παραπλεύσαντες τὰ Λιγύων 2 -- καὶ Κελτῶν ἔθνη, καὶ διὰ τοῦ Σαρδονίου πελάγους διακομισθέντες, 3 -- παραμειψάμενοι Τυρρηνίαν ἦλθον εἰς Αἰαίην, 4 -- ἔνθα Κίρκης ἱκέται γενόμενοι καθαίρονται. 1.9.25 παραπλεόντων δὲ Σειρῆνας αὐτῶν, Ὀρφεὺς τὴν ἐναντίαν μοῦσαν μελῳδῶν τοὺς Ἀργοναύτας κατέσχε. μόνος δὲ Βούτης ἐξενήξατο πρὸς αὐτάς, ὃν ἁρπάσασα Ἀφροδίτη ἐν Λιλυβαίῳ κατῴκισε. μετὰ δὲ τὰς Σειρῆνας τὴν ναῦν Χάρυβδις ἐξεδέχετο καὶ Σκύλλα καὶ πέτραι πλαγκταί, ὑπὲρ ὧν φλὸξ πολλὴ καὶ καπνὸς ἀναφερόμενος ἑωρᾶτο. ἀλλὰ διὰ τούτων διεκόμισε τὴν ναῦν σὺν Νηρηίσι Θέτις παρακληθεῖσα ὑπὸ Ἥρας. παραμειψάμενοι δὲ Θρινακίαν νῆσον Ἡλίου βοῦς 5 -- ἔχουσαν εἰς τὴν Φαιάκων νῆσον Κέρκυραν ἧκον, ἧς βασιλεὺς ἦν Ἀλκίνοος. τῶν δὲ Κόλχων τὴν ναῦν εὑρεῖν μὴ δυναμένων οἱ μὲν τοῖς Κεραυνίοις 1 -- ὄρεσι παρῴκησαν, οἱ δὲ εἰς τὴν Ἰλλυρίδα κομισθέντες ἔκτισαν Ἀψυρτίδας νήσους· ἔνιοι δὲ πρὸς Φαίακας ἐλθόντες τὴν Ἀργὼ κατέλαβον καὶ τὴν Μήδειαν ἀπῄτουν παρʼ Ἀλκινόου. ὁ δὲ εἶπεν, εἰ μὲν ἤδη συνελήλυθεν Ἰάσονι, δώσειν αὐτὴν ἐκείνῳ, εἰ δʼ ἔτι παρθένος ἐστί, τῷ πατρὶ ἀποπέμψειν. 2 -- Ἀρήτη δὲ ἡ Ἀλκινόου γυνὴ φθάσασα Μήδειαν Ἰάσονι συνέζευξεν· ὅθεν οἱ μὲν Κόλχοι μετὰ Φαιάκων κατῴκησαν, οἱ δὲ Ἀργοναῦται μετὰ τῆς Μηδείας ἀνήχθησαν. 1.9.26 πλέοντες δὲ νυκτὸς σφοδρῷ περιπίπτουσι χειμῶνι. Ἀπόλλων δὲ στὰς ἐπὶ τὰς Μελαντίους 3 -- δειράς, τοξεύσας τῷ βέλει εἰς τὴν θάλασσαν κατήστραψεν. οἱ δὲ πλησίον ἐθεάσαντο νῆσον, τῷ δὲ παρὰ προσδοκίαν ἀναφανῆναι 4 -- προσορμισθέντες Ἀνάφην ἐκάλεσαν· ἱδρυσάμενοι δὲ βωμὸν Ἀπόλλωνος αἰγλήτου 5 -- καὶ θυσιάσαντες ἐπʼ εὐωχίαν ἐτράπησαν. δοθεῖσαι δʼ ὑπὸ Ἀρήτης Μηδείᾳ δώδεκα θεράπαιναι τοὺς ἀριστέας ἔσκωπτον μετὰ παιγνίας· ὅθεν ἔτι καὶ νῦν ἐν τῇ θυσίᾳ σύνηθές ἐστι σκώπτειν ταῖς γυναιξίν. ἐντεῦθεν ἀναχθέντες κωλύονται Κρήτῃ προσίσχειν ὑπὸ Τάλω. τοῦτον οἱ μὲν τοῦ χαλκοῦ γένους εἶναι λέγουσιν, οἱ δὲ ὑπὸ Ἡφαίστου Μίνωι δοθῆναι· ὃς ἦν χαλκοῦς ἀνήρ, οἱ δὲ ταῦρον αὐτὸν λέγουσιν. εἶχε δὲ φλέβα μίαν ἀπὸ αὐχένος κατατείνουσαν ἄχρι σφυρῶν· κατὰ δὲ τὸ τέρμα 1 -- τῆς φλεβὸς ἧλος διήρειστο χαλκοῦς. οὗτος ὁ Τάλως τρὶς ἑκάστης ἡμέρας τὴν νῆσον περιτροχάζων ἐτήρει· διὸ καὶ τότε τὴν Ἀργὼ προσπλέουσαν θεωρῶν τοῖς λίθοις ἔβαλλεν. ἐξαπατηθεὶς δὲ ὑπὸ Μηδείας ἀπέθανεν, ὡς μὲν ἔνιοι λέγουσι, διὰ φαρμάκων αὐτῷ μανίαν Μηδείας ἐμβαλούσης, ὡς δέ τινες, ὑποσχομένης ποιήσειν ἀθάνατον καὶ τὸν ἧλον ἐξελούσης, ἐκρυέντος τοῦ παντὸς ἰχῶρος αὐτὸν ἀποθανεῖν. τινὲς δὲ αὐτὸν τοξευθέντα ὑπὸ Ποίαντος εἰς τὸ σφυρὸν τελευτῆσαι λέγουσι. μίαν δὲ ἐνταῦθα νύκτα μείναντες Αἰγίνῃ προσίσχουσιν ὑδρεύσασθαι θέλοντες, καὶ γίνεται περὶ τῆς ὑδρείας αὐτοῖς ἅμιλλα. ἐκεῖθεν δὲ διὰ τῆς Εὐβοίας καὶ τῆς Λοκρίδος πλεύσαντες εἰς Ἰωλκὸν ἦλθον, τὸν πάντα πλοῦν ἐν τέτταρσι μησὶ τελειώσαντες. 1.9.27 Πελίας δὲ ἀπογνοὺς τὴν ὑποστροφὴν τῶν Ἀργοναυτῶν τὸν Αἴσονα κτείνειν ἤθελεν· ὁ δὲ αἰτησάμενος ἑαυτὸν ἀνελεῖν θυσίαν ἐπιτελῶν ἀδεῶς τοῦ ταυρείου σπασάμενος αἵματος 1 -- ἀπέθανεν. ἡ δὲ Ἰάσονος μήτηρ ἐπαρασαμένη Πελίᾳ, 2 -- νήπιον ἀπολιποῦσα παῖδα Πρόμαχον ἑαυτὴν ἀνήρτησε· Πελίας δὲ καὶ τὸν αὐτῇ καταλειφθέντα παῖδα ἀπέκτεινεν. ὁ δὲ Ἰάσων κατελθὼν τὸ μὲν δέρας ἔδωκε, περὶ ὧν δὲ ἠδικήθη μετελθεῖν ἐθέλων καιρὸν ἐξεδέχετο. καὶ τότε μὲν εἰς Ἰσθμὸν μετὰ τῶν ἀριστέων πλεύσας ἀνέθηκε τὴν ναῦν Ποσειδῶνι, αὖθις δὲ Μήδειαν παρακαλεῖ ζητεῖν ὅπως Πελίας αὐτῷ δίκας ὑπόσχῃ. ἡ δὲ εἰς τὰ βασίλεια τοῦ Πελίου παρελθοῦσα πείθει τὰς θυγατέρας αὐτοῦ τὸν πατέρα κρεουργῆσαι καὶ καθεψῆσαι, διὰ φαρμάκων αὐτὸν ἐπαγγελλομένη ποιήσειν νέον· καὶ τοῦ πιστεῦσαι χάριν κριὸν μελίσασα καὶ καθεψήσασα ἐποίησεν ἄρνα. αἱ δὲ πιστεύσασαι τὸν πατέρα κρεουργοῦσι καὶ καθέψουσιν. Ἄκαστος 3 -- δὲ μετὰ τῶν τὴν Ἰωλκὸν οἰκούντων τὸν πατέρα θάπτει, τὸν δὲ Ἰάσονα μετὰ τῆς Μηδείας τῆς Ἰωλκοῦ ἐκβάλλει. 1.9.28 οἱ δὲ ἧκον εἰς Κόρινθον, καὶ δέκα μὲν ἔτη διετέλουν εὐτυχοῦντες, αὖθις δὲ τοῦ τῆς Κορίνθου βασιλέως Κρέοντος τὴν θυγατέρα Γλαύκην Ἰάσονι ἐγγυῶντος, παραπεμψάμενος Ἰάσων Μήδειαν ἐγάμει. ἡ δέ, οὕς τε ὤμοσεν Ἰάσων θεοὺς ἐπικαλεσαμένη καὶ τὴν Ἰάσονος ἀχαριστίαν μεμψαμένη πολλάκις, τῇ μὲν γαμουμένῃ πέπλον μεμαγμένον 1 -- φαρμάκοις 2 -- ἔπεμψεν, ὃν ἀμφιεσαμένη μετὰ τοῦ βοηθοῦντος πατρὸς πυρὶ λάβρῳ κατεφλέχθη, 3 -- τοὺς δὲ παῖδας οὓς εἶχεν ἐξ Ἰάσονος, Μέρμερον καὶ Φέρητα, ἀπέκτεινε, καὶ λαβοῦσα παρὰ Ἡλίου ἅρμα πτηνῶν 4 -- δρακόντων ἐπὶ τούτου φεύγουσα ἦλθεν εἰς Ἀθήνας. λέγεται δὲ καὶ ὅτι φεύγουσα τοὺς παῖδας ἔτι νηπίους ὄντας κατέλιπεν, ἱκέτας καθίσασα ἐπὶ τὸν βωμὸν τῆς Ἥρας τῆς ἀκραίας· Κορίνθιοι δὲ αὐτοὺς ἀναστήσαντες κατετραυμάτισαν. Μήδεια δὲ ἧκεν εἰς Ἀθήνας, κἀκεῖ γαμηθεῖσα Αἰγεῖ παῖδα γεννᾷ Μῆδον. ἐπιβουλεύουσα δὲ ὕστερον Θησεῖ φυγὰς ἐξ Ἀθηνῶν μετὰ τοῦ παιδὸς ἐκβάλλεται. ἀλλʼ οὗτος μὲν πολλῶν κρατήσας βαρβάρων τὴν ὑφʼ ἑαυτὸν χώραν ἅπασαν Μηδίαν ἐκάλεσε, καὶ στρατευόμενος ἐπὶ Ἰνδοὺς ἀπέθανε· Μήδεια δὲ εἰς Κόλχους ἦλθεν ἄγνωστος, καὶ καταλαβοῦσα Αἰήτην ὑπὸ τοῦ ἀδελφοῦ Πέρσου τῆς βασιλείας ἐστερημένον, κτείνασα τοῦτον τῷ πατρὶ τὴν βασιλείαν ἀποκατέστησεν. 2.1.3 Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν. 2.1.4 Ἔπαφος δὲ βασιλεύων Αἰγυπτίων γαμεῖ Μέμφιν τὴν Νείλου θυγατέρα, καὶ ἀπὸ ταύτης κτίζει Μέμφιν πόλιν, καὶ τεκνοῖ θυγατέρα Λιβύην, ἀφʼ ἧς ἡ χώρα Λιβύη ἐκλήθη. Λιβύης δὲ καὶ Ποσειδῶνος γίνονται παῖδες δίδυμοι Ἀγήνωρ καὶ Βῆλος. Ἀγήνωρ μὲν οὖν εἰς Φοινίκην ἀπαλλαγεὶς ἐβασίλευσε, κἀκεῖ τῆς μεγάλης ῥίζης ἐγένετο γενεάρχης· ὅθεν ὑπερθησόμεθα περὶ τούτου. Βῆλος δὲ ὑπομείνας ἐν Αἰγύπτῳ βασιλεύει μὲν Αἰγύπτου, γαμεῖ δὲ Ἀγχινόην 5 -- τὴν Νείλου θυγατέρα, καὶ αὐτῷ γίνονται παῖδες δίδυμοι, Αἴγυπτος καὶ Δαναός, ὡς δέ φησιν Εὐριπίδης, καὶ Κηφεὺς καὶ Φινεὺς προσέτι. Δαναὸν μὲν οὖν Βῆλος ἐν Λιβύῃ κατῴκισεν, 1 -- Αἴγυπτον δὲ ἐν Ἀραβίᾳ, ὃς καὶ καταστρεψάμενος 2 -- τὴν Μελαμπόδων 3 -- χώραν ἀφʼ ἑαυτοῦ 4 -- ὠνόμασεν Αἴγυπτον. γίνονται δὲ ἐκ πολλῶν γυναικῶν Αἰγύπτῳ μὲν παῖδες πεντήκοντα, θυγατέρες δὲ Δαναῷ πεντήκοντα. στασιασάντων δὲ αὐτῶν περὶ τῆς ἀρχῆς 5 -- ὕστερον, Δαναὸς τοὺς Αἰγύπτου παῖδας δεδοικώς, ὑποθεμένης Ἀθηνᾶς αὐτῷ ναῦν κατεσκεύασε πρῶτος καὶ τὰς θυγατέρας ἐνθέμενος ἔφυγε. προσσχὼν 6 -- δὲ Ῥόδῳ τὸ τῆς Λινδίας 7 -- ἄγαλμα Ἀθηνᾶς ἱδρύσατο. ἐντεῦθεν δὲ ἧκεν εἰς Ἄργος, καὶ τὴν βασιλείαν αὐτῷ παραδίδωσι Γελάνωρ 8 -- ὁ τότε βασιλεύων αὐτὸς δὲ κρατήσας τῆς χώρας ἀφʼ ἑαυτοῦ τοὺς ἐνοικοῦντας Δαναοὺς ὠνόμασε . 9 -- ἀνύδρου δὲ τῆς χώρας ὑπαρχούσης, ἐπειδὴ καὶ τὰς πηγὰς ἐξήρανε Ποσειδῶν μηνίων Ἰνάχῳ διότι τὴν χώραν Ἥρας 1 -- ἐμαρτύρησεν εἶναι, τὰς θυγατέρας ὑδρευσομένας ἔπεμψε. μία δὲ αὐτῶν Ἀμυμώνη ζητοῦσα ὕδωρ ῥίπτει βέλος ἐπὶ ἔλαφον καὶ κοιμωμένου Σατύρου τυγχάνει, κἀκεῖνος περιαναστὰς ἐπεθύμει συγγενέσθαι· Ποσειδῶνος δὲ ἐπιφανέντος ὁ Σάτυρος μὲν ἔφυγεν, Ἀμυμώνη δὲ τούτῳ συνευνάζεται, καὶ αὐτῇ Ποσειδῶν τὰς ἐν Λέρνῃ πηγὰς ἐμήνυσεν. 2.2.2 καὶ γίνεται Ἀκρισίῳ μὲν ἐξ Εὐρυδίκης τῆς Λακεδαίμονος Δανάη, Προίτῳ δὲ ἐκ Σθενεβοίας Λυσίππη καὶ Ἰφινόη καὶ Ἰφιάνασσα. αὗται δὲ ὡς ἐτελειώθησαν, ἐμάνησαν, ὡς μὲν Ἡσίοδός φησιν, ὅτι τὰς Διονύσου τελετὰς οὐ κατεδέχοντο, ὡς δὲ Ἀκουσίλαος λέγει, διότι τὸ τῆς Ἥρας ξόανον ἐξηυτέλισαν. γενόμεναι δὲ ἐμμανεῖς ἐπλανῶντο ἀνὰ τὴν Ἀργείαν ἅπασαν, αὖθις δὲ τὴν Ἀρκαδίαν καὶ τὴν Πελοπόννησον 1 -- διελθοῦσαι μετʼ ἀκοσμίας ἁπάσης διὰ τῆς ἐρημίας ἐτρόχαζον. Μελάμπους δὲ ὁ Ἀμυθάονος καὶ Εἰδομένης τῆς Ἄβαντος, μάντις ὢν καὶ τὴν διὰ φαρμάκων καὶ καθαρμῶν θεραπείαν πρῶτος εὑρηκώς, ὑπισχνεῖται θεραπεύειν τὰς παρθένους, εἰ λάβοι τὸ τρίτον μέρος τῆς δυναστείας. οὐκ ἐπιτρέποντος δὲ Προίτου θεραπεύειν ἐπὶ μισθοῖς τηλικούτοις, ἔτι μᾶλλον ἐμαίνοντο αἱ παρθένοι καὶ προσέτι μετὰ τούτων αἱ λοιπαὶ γυναῖκες· καὶ γὰρ αὗται τὰς οἰκίας ἀπολιποῦσαι τοὺς ἰδίους ἀπώλλυον παῖδας καὶ εἰς τὴν ἐρημίαν ἐφοίτων. προβαινούσης δὲ ἐπὶ πλεῖστον τῆς συμφορᾶς, τοὺς αἰτηθέντας μισθοὺς ὁ Προῖτος ἐδίδου. ὁ δὲ ὑπέσχετο θεραπεύειν ὅταν ἕτερον τοσοῦτον τῆς γῆς ὁ ἀδελφὸς αὐτοῦ λάβῃ Βίας. Προῖτος δὲ εὐλαβηθεὶς μὴ βραδυνούσης τῆς θεραπείας αἰτηθείη καὶ πλεῖον, θεραπεύειν συνεχώρησεν ἐπὶ τούτοις. Μελάμπους δὲ παραλαβὼν τοὺς δυνατωτάτους τῶν νεανιῶν μετʼ ἀλαλαγμοῦ καί τινος ἐνθέου χορείας ἐκ τῶν ὀρῶν αὐτὰς εἰς Σικυῶνα συνεδίωξε. κατὰ δὲ τὸν διωγμὸν ἡ πρεσβυτάτη τῶν θυγατέρων Ἰφινόη μετήλλαξεν· ταῖς δὲ λοιπαῖς τυχούσαις καθαρμῶν σωφρονῆσαι συνέβη. καὶ ταύτας μὲν ἐξέδοτο Προῖτος Μελάμποδι καὶ Βίαντι, παῖδα δʼ ὕστερον ἐγέννησε Μεγαπένθην. 3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. 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.
"
1.9.12
Bias wooed Pero, daughter of Neleus. But as there were many suitors for his daughters hand, Neleus said that he would give her to him who should bring him the kine of Phylacus. These were in Phylace, and they were guarded by a dog which neither man nor beast could come near. Unable to steal these kine, Bias invited his brother to help him. Melampus promised to do so, and foretold that he should be detected in the act of stealing them, and that he should get the kine after being kept in bondage for a year. After making this promise he repaired to Phylace and, just as he had foretold, he was detected in the theft and kept a prisoner in a cell. When the year was nearly up, he heard the worms in the hidden part of the roof, one of them asking how much of the beam had been already gnawed through, and others answering that very little of it was left. At once he bade them transfer him to another cell, and not long after that had been done the cell fell in. Phylacus marvelled, and perceiving that he was an excellent soothsayer, he released him and invited him to say how his son Iphiclus might get children. Melampus promised to tell him, provided he got the kine. And having sacrificed two bulls and cut them in pieces he summoned the birds; and when a vulture came, he learned from it that once, when Phylacus was gelding rams, he laid down the knife, still bloody, beside Iphiclus, and that when the child was frightened and ran away, he stuck the knife on the sacred oak, and the bark encompassed the knife and hid it. He said, therefore, that if the knife were found, and he scraped off the rust, and gave it to Iphiclus to drink for ten days, he would beget a son. Having learned these things from the vulture, Melampus found the knife, scraped the rust, and gave it to Iphiclus for ten days to drink, and a son Podarces was born to him. But he drove the kine to Pylus, and having received the daughter of Neleus he gave her to his brother. For a time he continued to dwell in Messene, but when Dionysus drove the women of Argos mad, he healed them on condition of receiving part of the kingdom, and settled down there with Bias.", "
1.9.16
Aeson, son of Cretheus, had a son Jason by Polymede, daughter of Autolycus. Now Jason dwelt in Iolcus, of which Pelias was king after Cretheus. But when Pelias consulted the oracle concerning the kingdom, the god warned him to beware of the man with a single sandal. At first the king understood not the oracle, but afterwards he apprehended it. For when he was offering a sacrifice at the sea to Poseidon, he sent for Jason, among many others, to participate in it. Now Jason loved husbandry and therefore abode in the country, but he hastened to the sacrifice, and in crossing the river Anaurus he lost a sandal in the stream and landed with only one. When Pelias saw him, he bethought him of the oracle, and going up to Jason asked him what, supposing he had the power, he would do if he had received an oracle that he should be murdered by one of the citizens. Jason answered, whether at haphazard or instigated by the angry Hera in order that Medea should prove a curse to Pelias, who did not honor Hera, “ I would command him,” said he, “ to bring the Golden Fleece. ” No sooner did Pelias hear that than he bade him go in quest of the fleece. Now it was at Colchis in a grove of Ares, hanging on an oak and guarded by a sleepless dragon. Sent to fetch the fleece, Jason called in the help of Argus, son of Phrixus; and Argus, by Athenas advice, built a ship of fifty oars named Argo after its builder; and at the prow Athena fitted in a speaking timber from the oak of Dodona . When the ship was built, and he inquired of the oracle, the god gave him leave to assemble the nobles of Greece and sail away. And those who assembled were as follows: Tiphys, son of Hagnias, who steered the ship; Orpheus, son of Oeagrus; Zetes and Calais, sons of Boreas; Castor and Pollux, sons of Zeus; Telamon and Peleus, sons of Aeacus; Hercules, son of Zeus; Theseus, son of Aegeus; Idas and Lynceus, sons of Aphareus; Amphiaraus, son of Oicles; Caeneus, son of Coronus; Palaemon, son of Hephaestus or of Aetolus; Cepheus, son of Aleus; Laertes son of Arcisius; Autolycus, son of Hermes; Atalanta, daughter of Schoeneus; Menoetius, son of Actor; Actor, son of Hippasus; Admetus, son of Pheres; Acastus, son of Pelias; Eurytus, son of Hermes; Meleager, son of Oeneus; Ancaeus, son of Lycurgus; Euphemus, son of Poseidon; Poeas, son of Thaumacus; Butes, son of Teleon; Phanus and Staphylus, sons of Dionysus; Erginus, son of Poseidon; Periclymenus, son of Neleus; Augeas, son of the Sun; Iphiclus, son of Thestius; Argus, son of Phrixus; Euryalus, son of Mecisteus; Peneleos, son of Hippalmus; Leitus, son of Alector; Iphitus, son of Naubolus; Ascalaphus and Ialmenus, sons of Ares; Asterius, son of Cometes; Polyphemus, son of Elatus.", 1.9.17 These with Jason as admiral put to sea and touched at Lemnos . At that time it chanced that Lemnos was bereft of men and ruled over by a queen, Hypsipyle, daughter of Thoas, the reason of which was as follows. The Lemnian women did not honor Aphrodite, and she visited them with a noisome smell; therefore their spouses took captive women from the neighboring country of Thrace and bedded with them. Thus dishonored, the Lemnian women murdered their fathers and husbands, but Hypsipyle alone saved her father Thoas by hiding him. So having put in to Lemnos, at that time ruled by women, the Argonauts had intercourse with the women, and Hypsipyle bedded with Jason and bore sons, Euneus and Nebrophonus. 1.9.18 And after Lemnos they landed among the Doliones, of whom Cyzicus was king. He received them kindly. But having put to sea from there by night and met with contrary winds, they lost their bearings and landed again among the Doliones. However, the Doliones, taking them for a Pelasgian army ( for they were constantly harassed by the Pelasgians), joined battle with them by night in mutual ignorance of each other. The Argonauts slew many and among the rest Cyzicus; but by day, when they knew what they had done, they mourned and cut off their hair and gave Cyzicus a costly burial; and after the burial they sailed away and touched at Mysia . 1.9.19 There they left Hercules and Polyphemus. For Hylas, son of Thiodamas, a minion of Hercules, had been sent to draw water and was ravished away by nymphs on account of his beauty. But Polyphemus heard him cry out, and drawing his sword gave chase in the belief that he was being carried off by robbers. Falling in with Hercules, he told him; and while the two were seeking for Hylas, the ship put to sea. So Polyphemus founded a city Cius in Mysia and reigned as king; but Hercules returned to Argos . However Herodorus says that Hercules did not sail at all at that time, but served as a slave at the court of Omphale. But Pherecydes says that he was left behind at Aphetae in Thessaly, the Argo having declared with human voice that she could not bear his weight. Nevertheless Demaratus has recorded that Hercules sailed to Colchis ; for Dionysius even affirms that he was the leader of the Argonauts. 1.9.20 From Mysia they departed to the land of the Bebryces, which was ruled by King Amycus, son of Poseidon and a Bithynian nymph. Being a doughty man he compelled the strangers that landed to box and in that way made an end of them. So going to the Argo as usual, he challenged the best man of the crew to a boxing match. Pollux undertook to box against him and killed him with a blow on the elbow. When the Bebryces made a rush at him, the chiefs snatched up their arms and put them to flight with great slaughter. 1.9.21 Thence they put to sea and came to land at Salmydessus in Thrace, where dwelt Phineus, a seer who had lost the sight of both eyes. Some say he was a son of Agenor, but others that he was a son of Poseidon, and he is variously alleged to have been blinded by the gods for foretelling men the future; or by Boreas and the Argonauts because he blinded his own sons at the instigation of their stepmother; or by Poseidon, because he revealed to the children of Phrixus how they could sail from Colchis to Greece . The gods also sent the Harpies to him. These were winged female creatures, and when a table was laid for Phineus, they flew down from the sky and snatched up most of the victuals, and what little they left stank so that nobody could touch it. When the Argonauts would have consulted him about the voyage, he said that he would advise them about it if they would rid him of the Harpies. So the Argonauts laid a table of viands beside him, and the Harpies with a shriek suddenly pounced down and snatched away the food. When Zetes and Calais, the sons of Boreas, saw that, they drew their swords and, being winged, pursued them through the air. Now it was fated that the Harpies should perish by the sons of Boreas, and that the sons of Boreas should die when they could not catch up a fugitive. So the Harpies were pursued and one of them fell into the river Tigres in Peloponnese, the river that is now called Harpys after her; some call her Nicothoe, but others Aellopus. But the other, named Ocypete or, according to others, Ocythoe ( but Hesiod calls her Ocypode) fled by the Propontis till she came to the Echinadian Islands, which are now called Strophades after her; for when she came to them she turned ( estraphe ) and being at the shore fell for very weariness with her pursuer. But Apollonius in the Argonautica says that the Harpies were pursued to the Strophades Islands and suffered no harm, having sworn an oath that they would wrong Phineus no more. " 1.9.22 Being rid of the Harpies, Phineus revealed to the Argonauts the course of their voyage, and advised them about the Clashing Rocks in the sea. These were huge cliffs, which, dashed together by the force of the winds, closed the sea passage. Thick was the mist that swept over them, and loud the crash, and it was impossible for even the birds to pass between them. So he told them to let fly a dove between the rocks, and, if they saw it pass safe through, to thread the narrows with an easy mind, but if they saw it perish, then not to force a passage. When they heard that, they put to sea, and on nearing the rocks let fly a dove from the prow, and as she flew the clash of the rocks nipped off the tip of her tail. So, waiting till the rocks had recoiled, with hard rowing and the help of Hera, they passed through, the extremity of the ships ornamented poop being shorn away right round. Henceforth the Clashing Rocks stood still; for it was fated that, so soon as a ship had made the passage, they should come to rest completely.", " 1.9.23 The Argonauts now arrived among the Mariandynians, and there King Lycus received them kindly. There died Idmon the seer of a wound inflicted by a boar; and there too died Tiphys, and Ancaeus undertook to steer the ship. And having sailed past the Thermodon and the Caucasus they came to the river Phasis, which is in the Colchian land. When the ship was brought into port, Jason repaired to Aeetes, and setting forth the charge laid on him by Pelias invited him to give him the fleece. The other promised to give it if single-handed he would yoke the brazen-footed bulls. These were two wild bulls that he had, of enormous size, a gift of Hephaestus; they had brazen feet and puffed fire from their mouths. These creatures Aeetes ordered him to yoke and to sow dragons teeth; for he had got from Athena half of the dragons teeth which Cadmus sowed in Thebes . While Jason puzzled how he could yoke the bulls, Medea conceived a passion for him; now she was a witch, daughter of Aeetes and Idyia, daughter of Ocean. And fearing lest he might be destroyed by the bulls, she, keeping the thing from her father, promised to help him to yoke the bulls and to deliver to him the fleece, if he would swear to have her to wife and would take her with him on the voyage to Greece . When Jason swore to do so, she gave him a drug with which she bade him anoint his shield, spear, and body when he was about to yoke the bulls; for she said that, anointed with it, he could for a single day be harmed neither by fire nor by iron. And she signified to him that, when the teeth were sown, armed men would spring up from the ground against him; and when he saw a knot of them he was to throw stones into their midst from a distance, and when they fought each other about that, he was taken to kill them. On hearing that, Jason anointed himself with the drug, and being come to the grove of the temple he sought the bulls, and though they charged him with a flame of fire, he yoked them. And when he had sowed the teeth, there rose armed men from the ground; and where he saw several together, he pelted them unseen with stones, and when they fought each other he drew near and slew them. But though the bulls were yoked, Aeetes did not give the fleece; for he wished to burn down the Argo and kill the crew. But before he could do so, Medea brought Jason by night to the fleece, and having lulled to sleep by her drugs the dragon that guarded it, she possessed herself of the fleece and in Jasons company came to the Argo. She was attended, too, by her brother Apsyrtus. And with them the Argonauts put to sea by night.", " 1.9.24 When Aeetes discovered the daring deeds done by Medea, he started off in pursuit of the ship; but when she saw him near, Medea murdered her brother and cutting him limb from limb threw the pieces into the deep. Gathering the childs limbs, Aeetes fell behind in the pursuit; wherefore he turned back, and, having buried the rescued limbs of his child, he called the place Tomi . But he sent out many of the Colchians to search for the Argo, threatening that, if they did not bring Medea to him, they should suffer the punishment due to her; so they separated and pursued the search in divers places. When the Argonauts were already sailing past the Eridanus river, Zeus sent a furious storm upon them, and drove them out of their course, because he was angry at the murder of Apsyrtus. And as they were sailing past the Apsyrtides Islands, the ship spoke, saying that the wrath of Zeus would not cease unless they journeyed to Ausonia and were purified by Circe for the murder of Apsyrtus. So when they had sailed past the Ligurian and Celtic nations and had voyaged through the Sardinian Sea, they skirted Tyrrhenia and came to Aeaea, where they supplicated Circe and were purified.", 1.9.25 And as they sailed past the Sirens, Orpheus restrained the Argonauts by chanting a counter-melody. Butes alone swam off to the Sirens, but Aphrodite carried him away and settled him in Lilybaeum . After the Sirens, the ship encountered Charybdis and Scylla and the Wandering Rocks, above which a great flame and smoke were seen rising. But Thetis with the Nereids steered the ship through them at the summons of Hera. Having passed by the Island of Thrinacia, where are the kine of the Sun, they came to Corcyra, the island of the Phaeacians, of which Alcinous was king. But when the Colchians could not find the ship, some of them settled at the Ceraunian mountains, and some journeyed to Illyria and colonized the Apsyrtides Islands. But some came to the Phaeacians, and finding the Argo there, they demanded of Alcinous that he should give up Medea. He answered, that if she already knew Jason, he would give her to him, but that if she were still a maid he would send her away to her father. However, Arete, wife of Alcinous, anticipated matters by marrying Medea to Jason; hence the Colchians settled down among the Phaeacians and the Argonauts put to sea with Medea. 1.9.26 Sailing by night they encountered a violent storm, and Apollo, taking his stand on the Melantian ridges, flashed lightning down, shooting a shaft into the sea. Then they perceived an island close at hand, and anchoring there they named it Anaphe, because it had loomed up ( anaphanenai ) unexpectedly. So they founded an altar of Radiant Apollo, and having offered sacrifice they betook them to feasting; and twelve handmaids, whom Arete had given to Medea, jested merrily with the chiefs; whence it is still customary for the women to jest at the sacrifice. Putting to sea from there, they were hindered from touching at Crete by Talos. Some say that he was a man of the Brazen Race, others that he was given to Minos by Hephaestus; he was a brazen man, but some say that he was a bull. He had a single vein extending from his neck to his ankles, and a bronze nail was rammed home at the end of the vein. This Talos kept guard, running round the island thrice every day; wherefore, when he saw the Argo standing inshore, he pelted it as usual with stones. His death was brought about by the wiles of Medea, whether, as some say, she drove him mad by drugs, or, as others say, she promised to make him immortal and then drew out the nail, so that all the ichor gushed out and he died. But some say that Poeas shot him dead in the ankle. After tarrying a single night there they put in to Aegina to draw water, and a contest arose among them concerning the drawing of the water. Thence they sailed betwixt Euboea and Locris and came to Iolcus, having completed the whole voyage in four months. " 1.9.27 Now Pelias, despairing of the return of the Argonauts, would have killed Aeson; but he requested to be allowed to take his own life, and in offering a sacrifice drank freely of the bulls blood and died. And Jasons mother cursed Pelias and hanged herself, leaving behind an infant son Promachus; but Pelias slew even the son whom she had left behind. On his return Jason surrendered the fleece, but though he longed to avenge his wrongs he bided his time. At that time he sailed with the chiefs to the Isthmus and dedicated the ship to Poseidon, but afterwards he exhorted Medea to devise how he could punish Pelias. So she repaired to the palace of Pelias and persuaded his daughters to make mince meat of their father and boil him, promising to make him young again by her drugs; and to win their confidence she cut up a ram and made it into a lamb by boiling it. So they believed her, made mince meat of their father and boiled him. But Acastus buried his father with the help of the inhabitants of Iolcus, and he expelled Jason and Medea from Iolcus.", 1.9.28 They went to Corinth, and lived there happily for ten years, till Creon, king of Corinth, betrothed his daughter Glauce to Jason, who married her and divorced Medea. But she invoked the gods by whom Jason had sworn, and after often upbraiding him with his ingratitude she sent the bride a robe steeped in poison, which when Glauce had put on, she was consumed with fierce fire along with her father, who went to her rescue. But Mermerus and Pheres, the children whom Medea had by Jason, she killed, and having got from the Sun a car drawn by winged dragons she fled on it to Athens . Another tradition is that on her flight she left behind her children, who were still infants, setting them as suppliants on the altar of Hera of the Height; but the Corinthians removed them and wounded them to death. Medea came to Athens, and being there married to Aegeus bore him a son Medus. Afterwards, however, plotting against Theseus, she was driven a fugitive from Athens with her son. But he conquered many barbarians and called the whole country under him Media, and marching against the Indians he met his death. And Medea came unknown to Colchis, and finding that Aeetes had been deposed by his brother Perses, she killed Perses and restored the kingdom to her father. "
2.1.3
Argus and Ismene, daughter of Asopus, had a son Iasus, who is said to have been the father of Io. But the annalist Castor and many of the tragedians allege that Io was a daughter of Inachus; and Hesiod and Acusilaus say that she was a daughter of Piren. Zeus seduced her while she held the priesthood of Hera, but being detected by Hera he by a touch turned Io into a white cow and swore that he had not known her; wherefore Hesiod remarks that lovers oaths do not draw down the anger of the gods. But Hera requested the cow from Zeus for herself and set Argus the All-seeing to guard it. Pherecydes says that this Argus was a son of Arestor; but Asclepiades says that he was a son of Inachus, and Cercops says that he was a son of Argus and Ismene, daughter of Asopus; but Acusilaus says that he was earth-born. He tethered her to the olive tree which was in the grove of the Mycenaeans. But Zeus ordered Hermes to steal the cow, and as Hermes could not do it secretly because Hierax had blabbed, he killed Argus by the cast of a stone; whence he was called Argiphontes. Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf. Then she journeyed through Illyria and having traversed Mount Haemus she crossed what was then called the Thracian Straits but is now called after her the Bosphorus. And having gone away to Scythia and the Cimmerian land she wandered over great tracts of land and swam wide stretches of sea both in Europe and Asia until at last she came to Egypt, where she recovered her original form and gave birth to a son Epaphus beside the river Nile . Him Hera besought the Curetes to make away with, and make away with him they did. When Zeus learned of it, he slew the Curetes; but Io set out in search of the child. She roamed all over Syria, because there it was revealed to her that the wife of the king of Byblus was nursing her son; and having found Epaphus she came to Egypt and was married to Telegonus, who then reigned over the Egyptians. And she set up an image of Demeter, whom the Egyptians called Isis, and Io likewise they called by the name of Isis.", 2.1.4 Reigning over the Egyptians Epaphus married Memphis, daughter of Nile, founded and named the city of Memphis after her, and begat a daughter Libya, after whom the region of Libya was called. Libya had by Poseidon twin sons, Agenor and Belus. Agenor departed to Phoenicia and reigned there, and there he became the ancestor of the great stock; hence we shall defer our account of him. But Belus remained in Egypt, reigned over the country, and married Anchinoe, daughter of Nile, by whom he had twin sons, Egyptus and Danaus, but according to Euripides, he had also Cepheus and Phineus. Danaus was settled by Belus in Libya, and Egyptus in Arabia ; but Egyptus subjugated the country of the Melampods and named it Egypt < after himself>. Both had children by many wives; Egyptus had fifty sons, and Danaus fifty daughters. As they afterwards quarrelled concerning the kingdom, Danaus feared the sons of Egyptus, and by the advice of Athena he built a ship, being the first to do so, and having put his daughters on board he fled. And touching at Rhodes he set up the image of Lindian Athena. Thence he came to Argos and the reigning king Gelanor surrendered the kingdom to him; < and having made himself master of the country he named the inhabitants Danai after himself>. But the country being waterless, because Poseidon had dried up even the springs out of anger at Inachus for testifying that the land belonged to Hera, Danaus sent his daughters to draw water. One of them, Amymone, in her search for water threw a dart at a deer and hit a sleeping satyr, and he, starting up, desired to force her; but Poseidon appearing on the scene, the satyr fled, and Amymone lay with Poseidon, and he revealed to her the springs at Lerna .
2.2.2
And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad, according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese, they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits. Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.
3.4.3
But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.
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.
41. Lucan, Pharsalia, 1.8-1.23, 3.441 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Argo • Argo, as first ship • Argo, catasterism of • Argo, construction of • Argo, destruction of • Argo, stern of

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 48, 122; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 84, 295, 297

" 1.8 Wars worse than civil on Emathian plains, And crime let loose we sing; how Romes high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdoms compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust", " 1.9 Wars worse than civil on Emathian plains, And crime let loose we sing; how Romes high race Plunged in her vitals her victorious sword; Armies akin embattled, with the force of all the shaken earth bent on the fray; And burst asunder, to the common guilt, A kingdoms compact; eagle with eagle met, Standard to standard, spear opposed to spear. Whence, citizens, this rage, this boundless lust", " 1.10 To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, Neath southern noons all quivering with heat, Or where keen frost that never yields to spring", " 1.19 To sate barbarians with the blood of Rome? Did not the shade of Crassus, wandering still, Cry for his vengeance? Could ye not have spoiled, To deck your trophies, haughty Babylon? Why wage campaigns that send no laurels home? What lands, what oceans might have been the prize of all the blood thus shed in civil strife! Where Titan rises, where night hides the stars, Neath southern noons all quivering with heat, Or where keen frost that never yields to spring", " 1.20 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home", " 1.23 In icy fetters binds the Scythian main: Long since barbarians by the Eastern sea And far Araxes stream, and those who know (If any such there be) the birth of NileHad felt our yoke. Then, Rome, upon thyself With all the world beneath thee, if thou must, Wage this nefarious war, but not till then. Now view the houses with half-ruined walls Throughout Italian cities; stone from stone Has slipped and lies at length; within the home", "
3.441
Crowned; and to shut Massilia from the land. Then did the Grecian city win renown Eternal, deathless, for that uncompelled Nor fearing for herself, but free to act She made the conqueror pause: and he who seized All in resistless course found here delay: And Fortune, hastening to lay the world Low at her favourites feet, was forced to stay For these few moments her impatient hand. Now fell the forests far and wide, despoiled"
42. Pliny The Elder, Natural History, 34.49 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Argos • Phradmon of Argos

 Found in books: Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 27; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 127

34.49 Black lead which we use to make pipes and sheets is excavated with considerable labour in Spain and through the whole of the Gallic provinces, but in Britain it is found in the surface-stratum of the earth in such abundance that there is a law prohibiting the production of more than a certain amount. The various kinds of black lead have the following names — Oviedo lead, Capraria lead, Oleastrum lead, though there is no difference between them provided the slag has been carefully smelted away. It is a remarkable fact in the case of these mines only that when they have been abandoned they replenish themselves and become more productive. This seems to be due to the air infusing itself to saturation through the open orifices, just as a miscarriage seems to make some women more prolific. This was recently observed in the Salutariensian mine in Baetica, which used to be let at a rent of 200,000 denarii a year, but which was then abandoned, and subsequently let for 255,000. Likewise the Antonian mine in the same province from the same rent has reached a return of 400,000 sesterces. It is also remarkable that vessels made of lead will not melt if they have water put in them, but if to the water a pebble or quarter-as coin is added, the fire burns through the vessel.
43. Plutarch, Theseus, 19 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Argos, Argive • Athens and Argos

 Found in books: Bernabe et al., Redefining Dionysos (2013) 268; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 163

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44. Seneca The Younger, Medea, 301-379, 579-669 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Argo • Argo, as first ship

 Found in books: Augoustakis, Flavian Poetry and its Greek Past (2014) 115, 120; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 52, 312, 313; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 435; Star, Apocalypse and Golden Age: The End of the World in Greek and Roman Thought (2021) 129

rate tam fragili perfida rupit, terrasque suas posterga videns, animam levibus credidit auris, dubioque secans aequora cursu, potuit tenui fidere ligno, inter vitae mortisque vias, nimium gracili limite ducto. nondum quisquam sidera norat. stellisque quibus pingitur aether, non erat usus. nondum pluvias, ... fulmine et ponto moriens Oileus, coniugis fatum redimens Pheraei, uxor impendes animam marito, ipse qui praedam spoliumque iussit, aureum prima revehi carina, arsit accenso Pelias aeno. ustus angustas vagus inter undas. iam satis, divi, mare vindicastis: parcite iusso. Nvtrix, Audax nimium qui freta primus
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45. Silius Italicus, Punica, 13.746-13.750 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Argos • Argus, dog

 Found in books: Augoustakis et al., Fides in Flavian Literature (2021) 109, 145; Augoustakis, Flavian Poetry and its Greek Past (2014) 59

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46. Statius, Thebais, 1.1, 2.331-2.332, 3.336-3.341, 3.696-3.699, 5.36, 5.49-5.498, 5.667-5.669, 6.106, 6.280-6.282, 6.425-6.426, 6.499-6.503, 6.738, 6.851-6.853, 10.683-10.685, 10.688, 11.388, 11.393, 11.409-11.410, 11.420-11.423, 11.483, 11.504-11.508, 11.530-11.538, 11.551, 11.568-11.569, 12.111-12.116, 12.150, 12.183-12.186, 12.201-12.202, 12.215, 12.282-12.283, 12.456, 12.461-12.463, 12.789-12.792 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Argo • Argo, as first ship • Argo, catasterism of • Argo, construction of • Argo, destruction of • Argo, stern of • Argos • Argos (city) • Argos, Argive • Argus, dog

 Found in books: In the Image of the Ancestors: Narratives of Kinship in Flavian Epic (2008)" 74, 96, 97; Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 67, 140, 141, 144, 145, 146, 156, 157; Augoustakis et al., Fides in Flavian Literature (2021) 110, 113, 114, 115, 117, 118, 122, 123, 124, 125, 126, 129, 134, 136, 137, 138, 139, 140, 142, 146, 150; Augoustakis, Flavian Poetry and its Greek Past (2014) 19, 48, 59, 118, 130, 154, 175, 185, 186, 187, 206; Bernabe et al., Redefining Dionysos (2013) 8; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 224, 329, 330; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 409, 410, 416, 417, 418, 419, 420, 424, 463

5.61 "She, leaving ancient Paphos and her hundred shrines, with altered looks and tresses, loosed, so they say, her love-alluring girdle and banished her Idalian doves afar. Some, tis certain, of the women told it abroad that the goddess, armed with other torches and deadlier weapons, had flitted through the marriage chambers in the darkness of midnight with the sisterhood of Tartarus about her, and how she had filled every secret place with twining serpents and our bridal thresholds with dire terror, pitying not the people of her faithful spouse. Straightway fled ye from Lemnos, ye tender Loves: Hymen fell mute and turned his torch to earth; chill neglect came oer the lawful couch, no nightly return of joy was there, no slumber in the beloved embrace, everywhere reigned bitter Hatred and Frenzy and Discord sundering the partners of the bed. For the men were bent on overthrowing the boastful Thracians across the strait, and warring down the savage tribe. And in despite of home and their children standing on the shore, sweeter it was to them to bear Edonian winters and the brunt of the cold North, or, when at last still night followed a day of battle, to hear the sudden onburst of the crashing mountain torrent. But the women — for I at that time was sheltered by care-free maidenhood and tender years — sad and sick at heart sought tearful solace in converse day and night, or gazed out across the sea to cruel Thrace. 5.85 "The sun in the midst of his labours was poising his shining chariot on Olympus height, as though at halt; four times came thunder from a serene sky, four times did the smoky caverns of the god open their panting summits, and Aegon, thought the winds were hushed, was stirred and flung a mighty sea against the shores: when suddenly the crone Polyxo is caught up in a dire frenzy, and deserting unwontedly her chamber flies abroad. Like a Teumesian Thyiad rapt to madness by the god, when the sacred rites are calling and the boxwood pipe of Ida stirs her blood, and the voice of Euhan is heard upon the high hills: even so with head erect and quivering bloodshot eyes she ranges up and down the lonely city wildly clamouring, and beating at closed doors and thresholds summons us to council; her children clinging to her bear her woeful company. No less eagerly do all the women burst from their houses and rush to the citadel of Pallas on the hill-top: hither in feverish haste we press and crowd disorderly. 5.102 "Then with drawn sword she commands silence, and prompting us to crime dares thus to speak among us: Inspired by heaven and our just anger, O widowed Lemnians — steel now your courage and banish thought of sex! — I make bold to justify a desperate deed. If ye are weary of watching homes for ever desolate, of watching your beautys flower blight and wither in long barren years of weeping, I have found a way, I promise you — and the Powers are with us! — a way to renew the charm of Love; only take courage equal to your griefs, yea, and of that assure me first. Three winters now have whitened — which of us has known the bonds of wedlock, or the secret honours of the marriage chamber? Whose bosom has glowed with conjugal love? Whom has Lucina beheld in travail? Whose ripening hope throbs in the womb as the due months draw on? Yet such permission is granted to beasts and birds to unite after their manner. Alas! sluggards that we are! Could a Grecian sire give avenging weapons to his daughters, and with treacherous joy drench in blood the bridegrooms careless slumber? And are we then to be but a spiritless mob? Or if ye would have deeds nearer home, lo! let the Thracian wife teach us courage, who with her own hand avenged her union and set the feast before her spouse. Nor do I urge you on, guiltless myself or without care: full is my own house, and huge — ay, look — the struggle. Behold these four together, the pride and comfort of their sire; though they should stay me with embraces and tears, even here in my bosom I will pierce them with the sword, and unite the brothers in one heap of wounds and blood, and set their fathers corpse on their yet breathing bodies! Who of you can promise me a spirit for slaughter so great? 5.130 "Yet more was she urging, when yonder out at sea white sails shone — the Lemnian fleet! Exultant, Polyxo seizes the moments chance and cries again: The gods themselves invite us — do we fail them? See, there are the ships! Heaven, avenging heaven, brings them to meet our wrath, and favours our resolve. Not vain was the vision of my sleep: with naked sword Venus stood over me as I slumbered, plain to my sight, and cried: "Why do ye waste your lives? Go, purge your chambers of the husbands who have lost their love! I myself will light you other torches and join you in worthier unions." She spoke, and laid this sword, this very sword, believe it, on my couch. Take heed then, unhappy ones, whilst there is time to act. Lo! the waters churn and foam beneath the strong arms of the rowers — perchance Thracian brides come with them! 5.143 "At this all are wrought to highest pitch, and a loud clamour rolls upward to the skies. One would think it was Scythia swarming with tumultuous bucklers, when the Father gives rein to armed conflict and flings wide the gates of savage War. Their uproar held no varying voices, nor did dissension cleave into opposing factions, as is the wont of a crowd; one frenzy, one purpose inspires all alike, to lay desolate our homes, to break lifes thread for young and old, to crush babes against the teeming breasts, and with the sword make havoc through every age. Then in a green grove — a grove that darkens the ground hard by the lofty hill of Minerva, black itself, but above it the mountain looms huge, and the sunlight perishes in a twofold night — they pledged their solemn word, and thou wast witness, Martian Enyo, and thou, Ceres of the underworld, and the Stygian goddesses came in answer to their prayers; but unseen among them everywhere was Venus, Venus armed, Venus kindling wrath. Unwonted was the blood, for the wife of Charops made offering of her son, and they girded themselves, and at once all greedily stretched forth their right hands and mangled with the sword his marvelling breast, and made common oath in impious joy upon the living blood, while the new ghost hovers about his mother. What horror struck my limbs when I beheld so dire a sight! What colour came upon my cheeks! As when a deer is surrounded by savage wolves, and no strength is left in her tender breast and scanty confidence in speed of foot, she darts away in fearful flight, and each moment believes that she is taken, and hears behind her the snap of baffled jaws. 5.170 "They were come, and already the keels grated on the edge of the strand, and they leap ashore in emulous haste. Unhappy they, whom their stark valour neath Odrysian Mars destroyed not, nor the rage of the intervening sea! And now they fill with smoke of incense the high shrines of the gods, and drag their promised victims; but murky is the fire on every altar, and in no entrails breathes the god unimpaired. Slowly did Jupiter bring down the night from moist Olympus, and with kindly care held back, I ween, the turning sky, and stayed the fates, nor ever, the suns course finished, did the new shadows longer delay their coming. Yet at last the late stars shone in heaven, but their light fell on Paros and woody Thasos and the myriad Cyclades: Lemnos alone lies under a heavy skys thick pall of darkness, gloomy fogs descend upon it and above is a woven belt of night, alone is Lemnos unmarked of wandering mariners. And now, streaming forth from their homes and through the shade of sacred groves, they sate themselves in sumptuous feasting and drain vast golden goblets of the brimming wine, and tell at their leisure of battles on the Strymon, of sweat of war on Rhodope or frozen Haemus. Nay more, their wives, unnatural consorts, recline among the garlands and by the festal tables, each in her choicest raiment; on that last night Cytherea had made their husbands gracious toward them, and given a brief moment of vain bliss after so long a time, and breathed into the doomed ones a passion soon to perish. 5.195 "The choirs fell silent, a term is set to banqueting and amorous sport, and as night deepens the noises die away, when Sleep, shrouded in the gloom of his brother Death and dripping with Stygian dew, enfolds the doomed city, and from his relentless horn pours heavy drowse, and marks out the men. Wives and daughters are awake for murder, and joyously do the Sisters sharpen their savage weapons. They fall to their horrid work: in the breast of each her Fury reigns. Not otherwise on Scythian plains are cattle surrounded by Hyrcanian lionesses, whom hunger drives forth at sunrise and greedy cubs implore for their udders milk. of a thousand shapes of guilt I hesitate what to tell thee that befell. 5.207 "Bold Gorge stands over her chaplet-crowned Elymus, who on high-piled cushions pants out in his sleep the rising fumes of wine, and probes in his disordered garments for a vital blow, but his ill-omened slumber flees from him at the near approach of death. Confused and half-awake, he seizes his foe in his embrace, and she, as he holds her, straightway stabs through his side from behind, till the point touches her own breast. There at last the crime had ending: his head falls back, but still with quivering eyes and murmur of endearing words he seeks for Gorge, nor losses his arms from her unworthy neck. I will not now tell of the slaughter of the multitude, cruel as it was, but I will recall the woes of my own family: how I beheld thee, fair-haired Cydon, and thee, Crenaeus, with thy unshorn locks streaming oer thy shoulders — my foster-brothers these, born of another sire — and brave Gyas, my betrothed, of whom I stood in awe, all fallen beneath the blow of bloodthirsty Myrmidone; and how his savage mother pierced Epopeus as he played among the garlands and the couches. Lycaste, her weapon flung away, is weeping over Cydimus, her brother of equal years, gazing alas! upon his doomed body, his face so like her own, the bloom upon his cheeks and that hair which she herself had decked in gold, when her cruel mother, her spouse already slain, stands over her, and threatening drives her to the deed, and thrusts the sword upon her. Like a wild beast, that under a soothing master has unlearnt its madness and is slow to make attack, and in spite of goadings and many a blow refuses to assume its native temper, so she falls upon him as he lies, and sinking down gathers the welling blood in her bosom, and staunches the fresh wounds with her torn tresses. 5.236 "But when I beheld Alcimede carry her fathers head still murmuring and his bloodless sword, my hair stood erect and fierce shuddering horror swept through my frame; that was my Thoas, methought, and that my own dread hand! Straightway in agony I rush to my fathers chamber. He indeed long while had pondered — what sleep for him whose charge is great? — although our spacious home lay apart from the city, what was the uproar, what the noises of the night, why the hours of rest were clamorous. I tell a confused story of the crime, what was their grievance, whence their passionate wrath. No force can stop their frenzy; follow this way, unhappy one; they are pursuing, and will be on us if we linger, and perchance we shall fall together. Alarmed by my words he sprang up from the couch. We hurry through devious paths of the vast city, and, shrouded in a covering of mist, everywhere behold great heaps of nocturnal carnage, wheresoeer throughout the sacred groves the cruel darkness had laid them low. Here could one see faces pressed down upon the couches, and the sword-hilts projecting from breasts laid open, broken fragments of great spears and bodies with raiment gashed and torn, mixing-bowls upset and banquets floating in gore, and mingled wine and blood streaming back like a torrent to the goblets from gaping throats. Here are a band of youths, and there old men whom no violence should profane, and children half-slain flung oer the faces of their moaning parents and gasping our their trembling souls on the threshold of life. No fiercer are the banquet-revellings of the Lapithae on frozen Ossa, when the cloud-born ones grow hot with wine deep-drained; scarce has wraths first pallor seized them, when overthrowing their tables they start up to the affray. 5.265 "Then first Thyoneus beneath nights cover revealed himself to us in our distress, succouring his son Thoas in his hour of need, and shone in a sudden blaze of light. I knew him: yet he had bound no chaplets round his swelling temples, nor yellow grapes about his hair: but a cloud was upon him, and his eyes streamed angry rain as he addressed us: While the fates granted thee, my son, to keep Lemnos mighty and feared still by foreign peoples, never failed I to aid thy righteous labours; the stern Parcae have cut short the relentless threads, nor have my prayers and tears, poured forth in vain supplication before Jove, availed to turn away this woe; to his daughter hath he granted honour unspeakable. Hasten ye then your flight, and thou, O maiden, worthy offspring of my race, guide thy sire this way where the walls twin arms approach the sea; at yonder gate, where thou thinkest all is quiet, stands Venus in fell mood and aids the furious ones; — whence hath the goddess this violence, this heart of Mars? Trust thou thy father to the broad deep: I will take thy cares upon me. 5.284 "So speaking he faded into air again, and since the shadows barred our vision lit up our road with a long stream of fire, in kindly succour. I follow where the signal leads, and anon entrust my sire, hidden in a vessels curving beams, to the gods of the sea and the winds and Aegaeon who holds the Cyclades in his embrace; nor set we any limit to our mutual grief, were it not that Lucifer is already chasing the stars from the eastern pole. Then at last I leave the sounding shore, in brooding fear and scarce trusting Lyaeus word, resolute in step but casting anxious thoughts behind me; nor rest I but must fain watch from every hill the breezes rising in heaven and the ocean waves. 5.296 "Day rises shamefast, and Titan opening heaven to view turns aside his beams from Lemnos and hides his averted chariot behind the barrier of a cloud. Nights frenzied deeds lay manifest, and to all the new terrors of the day brought sudden shame, though all had share therin; they bury in the earth their impious crimes or burn with hurried fires. And now the Fury band and Venus sated to the full had fled the stricken city; now could the women know what they had dared, now rend their hair and bedew their eyes with tears. This island blest in lands and wealth, in arms and heroes, famed for its site and enriched of late by a Getic triumph, ahs lost, not by onslaught of the sea or of the foe or by stroke of heaven, all her folk together, bereft and ravaged to the uttermost. No men are left to plough the fields or cleave the waves, silent are the homes, swimming deep in blood and stained red with clotted gore: we alone remain in that great city, we and the ghosts that fiercely hiss about our rooftops. I, too, in the inner courtyard of my house build high a flaming pile and cast thereon my fathers sceptre and arms and well-known royal raiment, and sadly do I stand by the blazing welter of the pyre with blood-stained sword, and lament the feigned deed and empty funeral in fear, should they perchance accuse me, and pray that the omen may be void of harm towards my sire and that so my doubting fears of death may come to naught. 5.320 "For these deserts — since the ruse of my pretended crime wins credence — the throne and kingdom of my father are given me — punishment indeed! Was I do deny their urgent pressure? I submitted, having oft called heaven to witness my innocence and to give protection; I succeed — ah! ghastly sovereignty — to powers pale image and to a Lemnos sad without its chief. And now ever more and more do they writhe in wakeful anguish, now openly lament, and little by little grow to hate Polyxo; now is it permitted to remember the crime, and to set altars to the dead and adjure with many prayers their buried ashes. Even so when the frightened heifers behold in horror their leader and sire of the stall, to whom belonged the pastures and the glory of the grown herd, lying mangled beneath the Massylian foe, leaderless and dejected goes the herd, and the very fields and rivers with the mute cattle mourn the monarch slain. 5.335 "But lo! dividing the waters with brazen prow the Pelian pinewood bark draws nigh, stranger to that wide unadventured sea: the Minyae are here crew; the twofold splashing wave runs white along her towering sides: one would think Ortygia moved uprooted or a sundered mountain sailed upon the deep. But when the oars stayed poised in air and the waters fell silent, there came from the vessels midst a voice sweeter than dying swans or quill of Phoebus, and the seas themselves drew night the ship. Thereafter did we learn twas Orpheus, son of Oeagrus, who leaning against the mast sang thus amid the rowers and bade them know such toils no more. Towards Scythian Boreas were they voyaging and the mouth of the unattempted sea that the Cyanean rocks hold fast. We at the sight of them deemed them Thracian foes, and ran to our homes in wild confusion like crowding cattle or fluttering birds. Alas! where now is our frenzied rage? We man the harbour and the shore-embracing walls, which give a far view over the open sea, and the lofty towers; hither in excited haste they bring stones and stakes and the arms that mourn their lords, and swords stained with slaughters; nay, it shames them not to don stiff woven corselets and to fit helms about their wanton faces; Pallas blushed and marvelled at their bold array, and Gradivus laughed on the far slopes of Haemus. Then first did our headlong madness leave our minds, nor seemed it a mere ship on the salt sea, but the gods late-coming justice and vengeance for our crimes that drew nigh oer the deep.
5.361
"And already were they distant from the land the range of a Gortynian shaft, when Jupiter brought a cloud laden with dark rain and set it over the very rigging of the Pelasgian ship; then the waters shudder, all its light is stolen from the sun and the gloom thickens, and the wave straightway takes the colour of the gloom; warring winds tear the hollow clouds and rend the deep, the wet sand surges up in the black eddies, and the whole sea hangs poised between the conflict of the winds, and with arching ridge now all but touching the stars falls shattered; nor has the bewildered vessel its former motion, but pitches to and fro, with the Triton on its bows now projecting from the waters depths, now borne aloft in air. Nor aught avails the might of the heroes half-divine, but the demented mast makes the vessel rock and sway, and falling forward with overbalancing weight smites upon the arching waves, and the oars drop fruitlessly on the rowers chests. 5.376 "We, too, from rocks and every walled rampart, while they thus toil and rage against he seas and the southern blasts, with weak arms shower down wavering missiles — what deed did we not dare? — on Telamon and Peleus, and even on the Tirynthian we bend our bow. But they, hard pressed both by storm and foe, fortify, some of them, the ship with shields, others bale water from the hold; others fight, but the motion makes their bodies helpless, and there is no force behind their reeling blows. We hurl our darts more fiercely, and the iron rain vies with the tempest, and enormous stakes and fragments of millstones and javelins and missiles trailing tresses of flame fall now into the sea, now on the vessel: the decking of the bark resounds and the beams groan as the gaping holes are torn. Even so does Jupiter lash the green fields with Hyperboreans snow; beasts of all kinds perish on the plains, and birds are overtaken and fall dead, and the harvest is blasted with untimely frost; then is there thundering on the heights, and fury in the rivers. But when from on high Jove flung his brand with shock of cloud on cloud, and the flash revealed the mariners mighty forms, our hearts were frozen fast, our arms dropped shuddering and let fall the unnatural weapons, and our true sex once more held sway. 5.398 "We behold the sons of Aeacus, and Ancaeus threatening mightily our walls, and Iphitus with long spear warding off the rocks; clear to view among the desperate band the son of Amphitryon outtops them all, and alternately on either hand weighs down the ship and burns to leap into the midst of the waves. But Jason — not yet did I know him to my cost — leaping nimbly over benches and oars and treading the backs of heroes, calls now on great Oenides, now on Idas and Talaus, now on the son of Tyndareus dripping with the white spume of the sea, and Calais driving aloft in the clouds of his frosty sire to fasten the sails to the mast, and with voice and gesture again and again encourages them. With vigorous strokes they lash the sea and shake the walls, but none the more do the foaming waters yield, and the flung spears rebound from our towers. Tiphys himself wearies by his labours the heavy billows and the tiller that will not hear him, and pale with anxiety oft changes his commands, and turns right- and leftward from the land the prow that would fain dash itself to shipwreck on the rocks, until from the vessels tapering bows the son of Aeson holds forth the olive-branch of Pallas hat Mopsus bore, and through the tumult of his comrades would prevent him, asks for peace; his words were swept away by the headlong gale. 5.420 Then came there a truce to arms, and the tempest likewise sank to rest, and day looked forth once more from the turbid heaven. Then those fifty heroes, their vessels duly moored, as they leap from the sheer height shake the stranger shores, tail comely sons of glorious sires, serene of brow and known by their bearings, now that the swelling rage has left their counteces. Even so the denizens of heaven are said to burst forth from their mystic portals, when they desire to visit the homes and the coast and the lesser banquet of the red Aethiopians: rivers and mountains yield them passage, Earth exults beneath their footsteps and Atlas knows a brief respite from the burden of the sky. 5.431 "Here we behold Theseus, lately come in triumph from setting Marathon free, and the Ismarian brethren, pledges of the North Winds love, with red wing-feathers whirring loud on either temple; here, too, Admetus, whom Phoebus was content to serve, and Orpheus, in nought resembling barbarous Thrace; then Calydons offspring and the son-in-law of watery Nereus. The twin Oebalidae bewilder our vision with puzzling error: each wears a bright red mantle and wields a spear, bare on the shoulders of each and their faces unbearded, their locks are aglow with the same starry radiance. Young Hylas bravely marching follows great Hercules stride for stride, scarce equalling his pace, slow though he bear his mighty bulk, and rejoices to carry the Lernaean arms and to sweat beneath the huge quiver. 5.445 "So once more Venus and Love try with their secret fires the fierce hearts of the Lemnian women. Then royal Juno instils into their minds the image of the heroes arms and raiment, and their signs of noble race, and all fling open their doors in emulous welcome to the strangers. Then first were fires lit on the altars, and unspeakable cares were forgotten, then came feasting and happy sleep and tranquil nights, nor without heavens will, I ween, did they find favour, when they confessed their crime. My fault, too, my fated pardonable fault, perchance ye would hear, O chieftains: by the ashes and avenging furies of my people I swear, innocent and unwilling did I light the torch of alien wedlock — as Heavens Providence doth know — though Jason be wily to ensnare young maidens hearts: laws of its own bind blood-stained Phasis, and you, ye Colchians, breed far different passions. And now the skies have broken through the bonds of frost and grow war in the long sunlit days and the swift year has wheeled round to the opposite pole. A new progeny is brought to birth in answer to our prayers, and Lemnos is filled with the cries of babes unhoped-for. I myself also bear twin sons, memorial of a ravished couch, and, made a mother by my rough guest, renew in the babe his grandsires name; nor may I know what fortune hath befallen since I left them, for now full twenty years are past, if the fates but suffer them to live and Lycaste reared them as I prayed her. 5.468 "The boisterous seas fell tranquil and a milder southern breeze invites the sails: the ship herself, hating to tarry in the quiet haven, strains with her hawsers at the resisting rock. Then would the Minyae fain begone, and cruel Jason summons his comrades — would he had ere that sailed past my shores, who recked not of his own children, nor of his sworn word; truly his fame is known in distant lands: the fleece of seafaring Phrixus hath returned. When the destined sun had sunk beneath the sea and Tiphys felt the coming breeze and Phoebus western couch blushed red, once more alas! there was lamentation, once more the last night of all. Scarce is the day begun, and already Jason high upon the poop gives the word for sailing, and strikes as chieftain the first oar-stroke on the sea. From rocks and mountain height we follow them with our gaze as they cleave the foamy space of outspread ocean, until the light wearied our roaming vision and seemed to interweave the distant waters with the sky, and made the sea one with heavens extremest marge. 5.486 "A rumour goes about the harbour that Thoas has been carried oer the deep and is reigning in his brothers isle of Chios, that I am innocent and the funeral pyre a mockery; the impious mob clamours loud, maddened by the stings of guilt, and demands the crime I owe them. Moreover, secret murmurings arise and increase among the folk: Is she alone faithful to her kindred, while we rejoiced to slay? Did not heaven and fate ordain the deed? why then bears she rule in the city, the accursed one? Aghast at such words — for a cruel retribution draws nigh, nor does queenly pomp delight me — I wander alone in secret on the winding shore and leave the deadly walls by the road of my fathers flight, well known to me; but not a second time did Euhan meet me, for a band of pirates putting in to shore carried me speechless away and brought me to your land a slave.",
47. Valerius Flaccus Gaius, Argonautica, 1.1-1.21, 1.26-1.33, 1.37, 1.43, 1.63-1.70, 1.80, 1.91-1.95, 1.111-1.148, 1.168-1.173, 1.193-1.199, 1.207-1.226, 1.252-1.253, 1.272-1.273, 1.276, 1.303-1.304, 1.345-1.346, 1.498-1.692, 1.700-1.709, 1.723-1.725, 1.741-1.745, 1.759-1.770, 1.812-1.814, 2.64-2.65, 2.82-2.215, 2.227-2.228, 2.285-2.287, 2.300-2.303, 2.372-2.373, 2.445-2.578, 3.32-3.40, 3.76, 3.81-3.82, 3.290-3.313, 3.352-3.356, 3.430-3.434, 3.553, 3.617, 4.60-4.81, 4.286, 4.344-4.421, 4.675, 5.18-5.19, 5.33-5.34, 5.44, 5.60, 5.141, 5.154-5.176, 5.190, 5.210-5.212, 5.224, 5.236-5.237, 5.259-5.271, 5.546, 5.549-5.557, 6.18-6.30, 6.323-6.342, 7.9, 7.50, 7.59-7.60, 7.62-7.77, 7.614-7.615, 8.151, 8.197, 8.208-8.211, 8.248-8.251, 8.261, 8.265-8.266, 8.318-8.404 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Argo • Argo, abandonment of • Argo, as first ship • Argo, catasterism of • Argo, civilizing voyage of • Argo, construction of • Argo, destruction of • Argo, primacy • Argo, stern of • Argo, stranded • Argos • Argus (Argonaut) • Argus (monster) • Argus, builder of the Argo • Argus, dog

 Found in books: Agri, Reading Fear in Flavian Epic: Emotion, Power, and Stoicism (2022) 146; Augoustakis et al., Fides in Flavian Literature (2021) 91, 97, 137, 138; Augoustakis, Flavian Poetry and its Greek Past (2014) 19, 33, 34, 35, 36, 38, 40, 41, 45, 46, 47, 48, 59, 60, 61, 62, 63, 64, 65, 66, 67, 82, 90, 91, 113, 114, 116, 117, 120, 122, 123, 124, 125, 127, 128, 129, 130, 131, 132, 133, 134, 135, 142, 143, 145, 147, 148, 154, 164, 165; Blum and Biggs, The Epic Journey in Greek and Roman Literature (2019) 62, 63, 64, 72, 73, 74; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 310; Gagne, Cosmography and the Idea of Hyperborea in Ancient Greece (2021), 391; Heerking and Manuwald, Brill’s Companion to Valerius Flaccus (2014) 3, 4, 35, 39, 41, 43, 44, 51, 52, 58, 72, 74, 75, 76, 77, 78, 79, 82, 83, 84, 85, 88, 104, 108, 120, 121, 132, 139, 140, 141, 146, 157, 162, 181, 196, 197, 199, 203, 210, 212, 220, 223, 224, 227, 251, 252, 257, 266, 267, 270, 272, 273, 282, 283, 284, 297, 298, 307, 308, 309, 311, 312, 313, 314, 319, 323, 325, 330, 334, 365, 377, 378, 379; Skempis and Ziogas, Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic (2014) 350, 352, 355, 436, 437, 438, 439, 440, 441, 442, 443, 444, 450, 451, 452, 464, 469, 471, 475, 477, 483, 485

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48. Aelian, Varia Historia, 13.22 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Argos

 Found in books: Konig and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 183; König and Wiater, Late Hellenistic Greek Literature in Dialogue (2022) 183

13.22 Ptolemaeus Philopator having built a temple to Homer, erected a fair image of him, and placed about the image those cities which contended for Homer. Galaton the painter drew Homer vomiting, and the rest of the poets gathering it up.
49. Apuleius, The Golden Ass, 11 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Argos • Argus (guardian of Io)

 Found in books: Fletcher, The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature (2023) 202; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 158

11 When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess:“O blessed queen of heaven, you are the Lady Ceres, who is the original and motherly nurse of all fruitful things on earth. You, after finding your daughter Proserpina, through the great joy which you presently conceived, made barren and unfruitful ground be plowed and sown. And now you dwell in the land of Eleusis. Or else you are the celestial Venus who, in the beginning of the world coupled together all kind of things with engendered love. By an eternal propagation of humankind, you are now worshipped within the temples of Paphos. You are also the sister of the god Phoebus, who nourishes so many people by the generation of beasts, and are now adored at the sacred places of Ephesus. You are terrible Proserpina, by reason of the deadly cries that you wield. You have the power to stop and put away the invasion of the hags and ghosts that appear to men, and to keep them down in the closures of the earth. You are worshipped in diverse ways, and illuminate all the borders of the earth by your feminine shape. You nourish all the fruits of the world by your vigor and force. By whatever name or fashion it is lawful to call you, I pray you to end my great travail and misery, and to deliver me from wretched fortune, which has so long pursued me. Grant peace and rest, if it pleases you, to my adversities, for I have endured too much labor and peril. Remove from me the shape of an ass and render to me my original form. And if I have offended in any point your divine majesty, let me rather die than live, for I am full weary of my life.”,When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely.Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice:“Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.“The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”,When the divine image had spoken these words, she vanished away! By and by, when I awoke, I arose with the members of my body mixed with fear, joy and sweat. I marveled at the clear presence of the powerful goddess and, being sprinkled with the water of the sea, I recounted in order her admonitions and divine commands. Soon after, when the darkness was chased away and the clear and golden sun rose, behold, I saw the streets filled with people going in a religious sort and in great triumph. All things seemed that day to be joyful. Every beast and house, and indeed the very day itself seemed to rejoice. For after a frosty morning a hot and temperate rose and the little birds, thinking that the spring time had come, chirped and sang melodiously to the mother of stars, the parent of times, and mistress of all the world! The fruitful trees rejoiced at their fertility. The barren and sterile were contented to provide shadows. All rendering sweet and pleasant sounds with their branches. The seas were quiet from winds and tempests. In heaven the clouds had been chased away, and the sky appeared fair and clear with its proper light.Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine.By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.Finally came he who was appointed to my good fortune, according to the promise of the goddess. For the great priest, who bore the restoration of my human shape by the command of the goddess, approached ever closer bearing in his left hand the rattle, and in the other a garland of roses to give me. This was to deliver me from cruel fortune, which was always my enemy after I had suffered so much calamity and pain and had endured so many perils. I did not approach hastily, though I was seized by sudden joy, lest I disturb the quiet procession by my eagerness. But going softly through the press of the people (which gave way to me on every side) I went up to the priest.The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.When I saw myself in such a state, I stood still a while and said nothing. I could not tell what to say, nor what word I should speak first, nor what thanks I should render to the goddess. But the great priest, understanding all my fortune and misery through divine warning, commanded that someone should give me garments to cover myself with. However, as soon as I was transformed from an ass to my humane shape, I hid my private parts with my hands as shame and necessity compelled me. Then one of the company took off his upper robe and put it on my back. This done, the priest looked upon me and with a sweet and benign voice said:“O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”,After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side.When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured.In the meantime news was carried into my country (as swift as the flight of birds or as the blast of winds) of the grace and benefit which I received from the goddess, and of my story, worthy to be remembered. Then my parents, friends, and servants of our house, understanding that I was not dead (as they had been falsely informed), came with great diligence to see me, as though I were man raised from death to life. And I, who never thought I would see them again, was as joyful as they were, accepting and taking in good part their honest gifts and oblations so as to buy such things as were necessary for my body.After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible.One night the great priest appeared to me, presenting his lap full of treasure. And when I demanded what it signified, he answered, that it was sent to me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise. When I was awoke, I mused to myself what this vision should portend, considering that I had never any servant called by that name. But whatever it signified, this I verily thought: that it foretold gain and prosperous fortune. While I was thus astonished, I went to the temple and tarried there until the opening of the gates. Then I went in and began to pray before the face of the goddess. The priest prepared and set the divine things of each altar and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the matins of the morning, signifying the hour of the prime. By and by behold, there arrived the servant whom I had left in the country, when Fotis by error made me an ass. He brought my horse whom he had recovered by certain signs and tokens which I had put on its back. Then I perceived the interpretation of my dream: by the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus.This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion.I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order.This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:“O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already.But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language.Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you.In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head.
50. Athenaeus, The Learned Banquet, 13.610c, 15.673b (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Argos • Argos, Argive • Argos, Argive,

 Found in books: Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 404; Bowie, Essays on Ancient Greek Literature and Culture (2021) 403, 649, 650; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 45; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 137, 141

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51. Clement of Alexandria, Exhortation To The Greeks, 4.40 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Argos

 Found in books: Gaifman, Aniconism in Greek Antiquity (2012) 92; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 131

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52. Pausanias, Description of Greece, 1.34.3, 2.1.6, 2.3.6, 2.16.1, 2.16.6, 2.17.1-2.17.6, 2.19.2-2.19.4, 2.19.7-2.19.8, 2.22.1, 2.22.3, 2.22.8, 2.23.6, 2.23.8, 2.24.1, 2.25.8-2.25.9, 2.26.2, 2.30.6, 2.36.1-2.36.2, 5.5.10, 5.16.1, 6.26.1, 7.4.4, 7.27.5, 8.27.1, 9.2.7, 9.12.4, 9.30.2, 10.4.3, 10.7.4, 10.7.6, 10.10.3-10.10.5 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Akousilaos of Argos • Akte (seaboard of Argolid), and Argos • Amphilochian Argos • Amphilochos, oracle at Argos Amphilochikon(?) • Apatouria (Argos) • Apollo Pythaieus, Argos, archaizing of • Argo, ship • Argos • Argos Amphilochikon, oracle of Amphilochos(?) • Argos, • Argos, Apollo Pythaieus at • Argos, Argive • Argos, Argive, • Argos, Dionysus and • Argos, Heraeum • Argos, Ionians at • Argos, Maleatas (Epidauros, Troizen) • Argos, Palladium of Athena and • Argos, Poseidon and • Argos, Sikyon • Argos, Theban cycle at • Argos, adoption of Akhaian past • Argos, and Akte • Argos, and Argive Plain • Argos, and Mycenae • Argos, archive of Athena Pallas • Argos, behaves like Athens • Argos, blending traditions of Akhaian and the Seven • Argos, city centre • Argos, conflict with Sparta • Argos, cult of Hera at • Argos, cult statues of Hera at • Argos, democratic tradition at • Argos, gold ring from tomb near Heraeum with griffins and column of Hera (?) • Argos, hegemonia in the Peloponnese and in Greece • Argos, house models associated with Hera from • Argos, lack of Trojan War traditions • Argos, ph(r)atrai • Argos, reconfiguring myths and rituals of the Argive Plain • Argos, sanctuary of Hera • Argos, self-Dorianization • Argos, social integration in the dithyramb • Argos, synoikism, democracy, tribal reform • Argos, temple of Cretan Dionysus • Argos, tied to Akte in religion • Argus, • Athena Pallas (Argos) • Athena Salpinx (Argos) • Cheimon of Argos • Heraion, Argos • Ladas of Argos • Larisa, Argos • Likymnios (Herakleid from Argos) • Midea (city), and Argos • Mycenae, and Argos • Oracles (Greek), Argos Amphilochikon area, oracle of Amphilochos(?) • Polyclitus, statue of Hera at Argos • Pytheas (founder of Apollo Pythaieus at Argos) • Pythian, on Sacadas of Argos • Sacadas of Argos • Seven against Thebes (mythical cycle), at Argos, dedication at Delphi • Seven against Thebes (mythical cycle), at Argos, traditions and heroon • Seven against Thebes (mythical cycle), at Argos, vs. Trojan War Cycle • Thucydides, and Argos • Tiryns, incorporated into Argos • Women of Argos • Women of Argos, of Elis • Women of Argos, of Tanagra • dithyramb, at Argos • foundation legends, Argos • gold rings, Argos, tomb near Heraeum, ring with griffins and column of Hera (?) • oligarchy, oligarchs, Argos • oracle, of Apollon at Argos • statues, of Cheimon of Argos • statues, of Ladas of Argos

 Found in books: Acosta-Hughes Lehnus and Stephens, Brill's Companion to Callimachus (2011) 301; Bernabe et al., Redefining Dionysos (2013) 8, 15, 90, 268, 401, 410; Bierl, Time and Space in Ancient Myth, Religion and Culture (2017) 185, 208; Borg, Paideia: the World of the Second Sophistic: The World of the Second Sophistic (2008) 347; Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 788, 789; Bowie, Essays on Ancient Greek Literature and Culture (2021) 649; Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 145; Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 41, 78; Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 44; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 68, 249; Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 91; Gaifman, Aniconism in Greek Antiquity (2012) 71, 92; Gruen, Rethinking the Other in Antiquity (2011) 230; Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 115, 126; Hawes, Pausanias in the World of Greek Myth (2021) 5, 102, 103, 104, 114, 115, 116, 117, 149, 156, 157, 161, 162, 182, 183, 184, 185; Heller and van Nijf, The Politics of Honour in the Greek Cities of the Roman Empire (2017) 447; Horster and Klöckner, Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period (2014) 14; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 678; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 129, 135, 145, 151, 152, 153, 155, 161, 162, 164, 165, 168, 169, 170, 171, 173, 174, 175, 176, 177, 178; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 145, 166; Marincola et al., Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians (2021) 84; Naiden,Ancient Suppliation (2006)" 125; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 196; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 29, 105, 108, 109, 110, 111, 112, 113, 117, 118, 120, 121, 125, 131, 170, 308; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 73; Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 320; Simon, Zeyl, and Shapiro, The Gods of the Greeks (2021) 40, 41, 42, 51, 56, 65, 83, 299; Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 57

1.34.3 παρέχεται δὲ ὁ βωμὸς μέρη· τὸ μὲν Ἡρακλέους καὶ Διὸς καὶ Ἀπόλλωνός ἐστι Παιῶνος, τὸ δὲ ἥρωσι καὶ ἡρώων ἀνεῖται γυναιξί, τρίτον δὲ Ἑστίας καὶ Ἑρμοῦ καὶ Ἀμφιαράου καὶ τῶν παίδων Ἀμφιλόχου· Ἀλκμαίων δὲ διὰ τὸ ἐς Ἐριφύλην ἔργον οὔτε ἐν Ἀμφιαράου τινά, οὐ μὴν οὐδὲ παρὰ τῷ Ἀμφιλόχῳ τιμὴν ἔχει. τετάρτη δέ ἐστι τοῦ βωμοῦ μοῖρα Ἀφροδίτης καὶ Πανακείας, ἔτι δὲ Ἰασοῦς καὶ Ὑγείας καὶ Ἀθηνᾶς Παιωνίας· πέμπτη δὲ πεποίηται νύμφαις καὶ Πανὶ καὶ ποταμοῖς Ἀχελῴῳ καὶ Κηφισῷ. τῷ δὲ Ἀμφιλόχῳ καὶ παρʼ Ἀθηναίοις ἐστὶν ἐν τῇ πόλει βωμὸς καὶ Κιλικίας ἐν Μαλλῷ μαντεῖον ἀψευδέστατον τῶν ἐπʼ ἐμοῦ. 2.1.6 τὸ δὲ οὐ Κορινθίοις μόνον περὶ τῆς χώρας ἐστὶν εἰρημένον, ἀλλὰ ἐμοὶ δοκεῖν Ἀθηναῖοι πρῶτοι περὶ τῆς Ἀττικῆς ἐσεμνολόγησαν· λέγουσι δὲ καὶ οἱ Κορίνθιοι Ποσειδῶνα ἐλθεῖν Ἡλίῳ περὶ τῆς γῆς ἐς ἀμφισβήτησιν, Βριάρεων δὲ διαλλακτὴν γενέσθαι σφίσιν, ἰσθμὸν μὲν καὶ ὅσα ταύτῃ δικάσαντα εἶναι Ποσειδῶνος, τὴν δὲ ἄκραν Ἡλίῳ δόντα τὴν ὑπὲρ τῆς πόλεως. ἀπὸ μὲν τούτου λέγουσιν εἶναι τὸν ἰσθμὸν Ποσειδῶνος·, 2.3.6 ἑτέραν δὲ ἐκ τῆς ἀγορᾶς τὴν ἐπὶ Σικυῶνα ἐρχομένοις ἔστιν ἰδεῖν ἐν δεξιᾷ τῆς ὁδοῦ ναὸς καὶ ἄγαλμα χαλκοῦν Ἀπόλλωνος καὶ ὀλίγον ἀπωτέρω κρήνη καλουμένη Γλαύκης· ἐς γὰρ ταύτην ἔρριψεν αὑτήν, ὡς λέγουσι, τῶν Μηδείας ἔσεσθαι φαρμάκων τὸ ὕδωρ νομίζουσα ἴαμα. ὑπὲρ ταύτην πεποίηται τὴν κρήνην καὶ τὸ καλούμενον Ὠιδεῖον, παρὰ δὲ αὐτὸ μνῆμά ἐστι τοῖς Μηδείας παισίν· ὧν ὀνόματα μέν σφισι Μέρμερος καὶ Φέρης, καταλιθωθῆναι δὲ ὑπὸ Κορινθίων λέγονται τῶν δώρων ἕνεκα ὧν τῇ Γλαύκῃ κομίσαι φασὶν αὐτούς·, 2.16.1 Ἄργος δὲ Φορωνέως θυγατριδοῦς βασιλεύσας μετὰ Φορωνέα ὠνόμασεν ἀφʼ αὑτοῦ τὴν χώραν. Ἄργου δὲ Πείρασος γίνεται καὶ Φόρβας, Φόρβαντος δὲ Τριόπας, Τριόπα δὲ Ἴασος καὶ Ἀγήνωρ. Ἰὼ μὲν οὖν Ἰάσου θυγάτηρ, εἴτε ὡς Ἡρόδοτος ἔγραψεν εἴτε καθʼ ὃ λέγουσιν Ἕλληνες, ἐς Αἴγυπτον ἀφικνεῖται Κρότωπος δὲ ὁ Ἀγήνορος ἔσχε μετὰ Ἴασον τὴν ἀρχήν, Κροτώπου δὲ Σθενέλας γίνεται, Δαναὸς δʼ ἀπʼ Αἰγύπτου πλεύσας ἐπὶ Γελάνορα τὸν Σθενέλα τοὺς ἀπογόνους τοὺς Ἀγήνορος βασιλείας ἔπαυσεν. τὰ δὲ ἀπὸ τούτου καὶ οἱ πάντες ὁμοίως ἴσασι, θυγατέρων τῶν Δαναοῦ τὸ ἐς τοὺς ἀνεψιοὺς τόλμημα καὶ ὡς ἀποθανόντος Δαναοῦ τὴν ἀρχὴν Λυγκεὺς ἔσχεν. 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, 2.17.1 Μυκηνῶν δὲ ἐν ἀριστερᾷ πέντε ἀπέχει καὶ δέκα στάδια τὸ Ἡραῖον. ῥεῖ δὲ κατὰ τὴν ὁδὸν ὕδωρ Ἐλευθέριον καλούμενον· χρῶνται δὲ αὐτῷ πρὸς καθάρσια αἱ περὶ τὸ ἱερὸν καὶ τῶν θυσιῶν ἐς τὰς ἀπορρήτους. αὐτὸ δὲ τὸ ἱερόν ἐστιν ἐν χθαμαλωτέρῳ τῆς Εὐβοίας· τὸ γὰρ δὴ ὄρος τοῦτο ὀνομάζουσιν Εὔβοιαν, λέγοντες Ἀστερίωνι γενέσθαι τῷ ποταμῷ θυγατέρας Εὔβοιαν καὶ Πρόσυμναν καὶ Ἀκραίαν, εἶναι δὲ σφᾶς τροφοὺς τῆς Ἥρας·, 2.17.2 καὶ ἀπὸ μὲν Ἀκραίας τὸ ὄρος καλοῦσι τὸ ἀπαντικρὺ τοῦ Ἡραίου, ἀπὸ δὲ Εὐβοίας ὅσον περὶ τὸ ἱερόν, Πρόσυμναν δὲ τὴν ὑπὸ τὸ Ἡραῖον χώραν. ὁ δὲ Ἀστερίων οὗτος ῥέων ὑπὲρ τὸ Ἡραῖον ἐς φάραγγα ἐσπίπτων ἀφανίζεται. φύεται δὲ αὐτοῦ πόα πρὸς ταῖς ὄχθαις· ἀστερίωνα ὀνομάζουσι καὶ τὴν πόαν· ταύτην τῇ Ἥρᾳ καὶ αὐτὴν φέρουσι καὶ ἀπὸ τῶν φύλλων αὐτῆς στεφάνους πλέκουσιν. 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. 2.17.4 τὸ δὲ ἄγαλμα τῆς Ἥρας ἐπὶ θρόνου κάθηται μεγέθει μέγα, χρυσοῦ μὲν καὶ ἐλέφαντος, Πολυκλείτου δὲ ἔργον· ἔπεστι δέ οἱ στέφανος Χάριτας ἔχων καὶ Ὥρας ἐπειργασμένας, καὶ τῶν χειρῶν τῇ μὲν καρπὸν φέρει ῥοιᾶς, τῇ δὲ σκῆπτρον. τὰ μὲν οὖν ἐς τὴν ῥοιὰν—ἀπορρητότερος γάρ ἐστιν ὁ λόγος—ἀφείσθω μοι· κόκκυγα δὲ ἐπὶ τῷ σκήπτρῳ καθῆσθαί φασι λέγοντες τὸν Δία, ὅτε ἤρα παρθένου τῆς Ἥρας, ἐς τοῦτον τὸν ὄρνιθα ἀλλαγῆναι, τὴν δὲ ἅτε παίγνιον θηρᾶσαι. τοῦτον τὸν λόγον καὶ ὅσα ἐοικότα εἴρηται περὶ θεῶν οὐκ ἀποδεχόμενος γράφω, γράφω δὲ οὐδὲν ἧσσον. 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. 2.17.6 ἀναθήματα δὲ τὰ ἄξια λόγου βωμὸς ἔχων ἐπειργασμένον τὸν λεγόμενον Ἥβης καὶ Ἡρακλέους γάμον· οὗτος μὲν ἀργύρου, χρυσοῦ δὲ καὶ λίθων λαμπόντων Ἀδριανὸς βασιλεὺς ταὼν ἀνέθηκεν· ἀνέθηκε δέ, ὅτι τὴν ὄρνιθα ἱερὰν τῆς Ἥρας νομίζουσι. κεῖται δὲ καὶ στέφανος χρυσοῦς καὶ πέπλος πορφύρας, Νέρωνος ταῦτα ἀναθήματα. 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. 2.19.3 Ἀργείοις δὲ τῶν ἐν τῇ πόλει τὸ ἐπιφανέστατόν ἐστιν Ἀπόλλωνος ἱερὸν Λυκίου. τὸ μὲν οὖν ἄγαλμα τὸ ἐφʼ ἡμῶν Ἀττάλου ποίημα ἦν Ἀθηναίου, τὸ δὲ ἐξ ἀρχῆς Δαναοῦ καὶ ὁ ναὸς καὶ τὸ ξόανον ἀνάθημα ἦν· ξόανα γὰρ δὴ τότε εἶναι πείθομαι πάντα καὶ μάλιστα τὰ Αἰγύπτια. Δαναὸς δὲ ἱδρύσατο Λύκιον Ἀπόλλωνα ἐπʼ αἰτίᾳ τοιαύτῃ. παραγενόμενος ἐς τὸ Ἄργος ἠμφισβήτει πρὸς Γελάνορα τὸν Σθενέλα περὶ τῆς ἀρχῆς. ῥηθέντων δὲ ἐπὶ τοῦ δήμου παρʼ ἀμφοτέρων πολλῶν τε καὶ ἐπαγωγῶν καὶ οὐχ ἧσσον δίκαια λέγειν τοῦ Γελάνορος δόξαντος, ὁ μὲν δῆμος ὑπερέθετο—φασὶν— ἐς τὴν ἐπιοῦσαν κρίνειν·, 2.19.4 ἀρχομένης δὲ ἡμέρας ἐς βοῶν ἀγέλην νεμομένην πρὸ τοῦ τείχους ἐσπίπτει λύκος, προσπεσὼν δὲ ἐμάχετο πρὸς ταῦρον ἡγεμόνα τῶν βοῶν. παρίσταται δὴ τοῖς Ἀργείοις τῷ μὲν Γελάνορα, Δαναὸν δὲ εἰκάσαι τῷ λύκῳ, ὅτι οὔτε τὸ θηρίον τοῦτό ἐστιν ἀνθρώποις σύντροφον οὔτε Δαναός σφισιν ἐς ἐκεῖνο τοῦ χρόνου. ἐπεὶ δὲ τὸν ταῦρον κατειργάσατο ὁ λύκος, διὰ τοῦτο ὁ Δαναὸς ἔσχε τὴν ἀρχήν. οὕτω δὴ νομίζων Ἀπόλλωνα ἐπὶ τὴν ἀγέλην ἐπαγαγεῖν τῶν βοῶν τὸν λύκον, ἱδρύσατο Ἀπόλλωνος ἱερὸν Λυκίου. 2.19.7 τοῦ ναοῦ δέ ἐστιν ἐντὸς Λάδας ποδῶν ὠκύτητι ὑπερβαλλόμενος τοὺς ἐφʼ αὑτοῦ καὶ Ἑρμῆς ἐς λύρας ποίησιν χελώνην ᾑρηκώς. ἔστι δὲ ἔμπροσθεν τοῦ ναοῦ βόθρος πεποιημένα ἐν τύπῳ ταύρου μάχην ἔχων καὶ λύκου, σὺν δὲ αὐτοῖς παρθένον ἀφιεῖσαν πέτραν ἐπὶ τὸν ταῦρον· Ἄρτεμιν δὲ εἶναι νομίζουσι τὴν παρθένον. Δαναὸς δὲ ταῦτά τε ἀνέθηκε καὶ πλησίον κίονας καὶ Διὸς καὶ Ἀρτέμιδος ξόανον. 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. 2.22.1 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. 2.22.3 τὸν μὲν δὴ Θυέστου παῖδα ἢ Βροτέου—λέγεται γὰρ ἀμφότερα—, ὃς Κλυταιμνήστρᾳ πρότερον ἢ Ἀγαμέμνων συνῴκησε, τοῦτον μὲν τὸν Τάνταλον οὐ διοίσομαι ταφῆναι ταύτῃ· τοῦ δὲ λεγομένου Διός τε εἶναι καὶ Πλουτοῦς ἰδὼν οἶδα ἐν Σιπύλῳ τάφον θέας ἄξιον. πρὸς δὲ οὐδὲ ἀνάγκη συνέπεσεν ἐκ τῆς Σιπύλου φυγεῖν αὐτόν, ὡς Πέλοπα ἐπέλαβεν ὕστερον ἐλαύνοντος Ἴλου τοῦ Φρυγὸς ἐπʼ αὐτὸν στρατείᾳ. τάδε μὲν ἐς τοσοῦτον ἐξητάσθω· τὰ δὲ ἐς τὸν βόθρον τὸν πλησίον δρώμενα Νικόστρατον ἄνδρα ἐπιχώριον καταστήσασθαι λέγουσιν. ἀφιᾶσι δὲ καὶ νῦν ἔτι ἐς τὸν βόθρον καιομένας λαμπάδας Κόρῃ τῇ Δήμητρος. 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·, 2.23.6 τὰ δὲ ἐς Ἕλενον τὸν Πριάμου δεδήλωκεν ὁ λόγος ἤδη μοι, μετὰ Πύρρου τοῦ Ἀχιλλέως αὐτὸν ἐλθεῖν ἐς Ἤπειρον καὶ ἐπιτροπεῦσαί τε τοὺς Πύρρου παῖδας συνοικοῦντα Ἀνδρομάχῃ καὶ τὴν Κεστρίνην καλουμένην ἀπὸ Κεστρίνου τοῦ Ἑλένου λαβεῖν τὸ ὄνομα. οὐ μὴν οὐδὲ αὐτῶν λέληθεν Ἀργείων τοὺς ἐξηγητὰς ὅτι μὴ πάντα ἐπʼ ἀληθείᾳ λέγεταί σφισι, λέγουσι δὲ ὅμως· οὐ γάρ τι ἕτοιμον μεταπεῖσαι τοὺς πολλοὺς ἐναντία ὧν δοξάζουσιν. 2.23.8 Κρησίου δὲ ὕστερον ὠνομάσθη, διότι Ἀριάδνην ἀποθανοῦσαν ἔθαψεν ἐνταῦθα. Λυκέας δὲ λέγει κατασκευαζομένου δεύτερον τοῦ ναοῦ κεραμέαν εὑρεθῆναι σορόν, εἶναι δὲ Ἀριάδνης αὐτήν· καὶ αὐτός τε καὶ ἄλλους Ἀργείων ἰδεῖν ἔφη τὴν σορόν. πλησίον δὲ τοῦ Διονύσου καὶ Ἀφροδίτης ναός ἐστιν Οὐρανίας. 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. 2.30.6 ἐπὶ τούτου βασιλεύοντος Ἀθηνᾶν καὶ Ποσειδῶνα ἀμφισβητῆσαι λέγουσι περὶ τῆς χώρας, ἀμφισβητήσαντας δὲ ἔχειν ἐν κοινῷ· προστάξαι γὰρ οὕτω Δία σφίσι. καὶ διὰ τοῦτο Ἀθηνᾶν τε σέβουσι Πολιάδα καὶ Σθενιάδα ὀνομάζοντες τὴν αὐτὴν καὶ Ποσειδῶνα Βασιλέα ἐπίκλησιν· καὶ δὴ καὶ νόμισμα αὐτοῖς τὸ ἀρχαῖον ἐπίσημα ἔχει τρίαιναν καὶ Ἀθηνᾶς πρόσωπον. 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. 5.5.10 Ἑλλήνων δὲ οἱ μὲν Χίρωνα, οἱ δὲ ἄλλον Κένταυρον Πυλήνορα τοξευθέντα ὑπὸ Ἡρακλέους καὶ φυγόντα τραυματίαν φασὶν ἐν τῷ ὕδατι ἀπολοῦσαι τούτῳ τὸ ἕλκος, καὶ ἀπὸ τῆς ὕδρας τοῦ ἰοῦ γενέσθαι δυσχερῆ τῷ Ἀνίγρῳ τὴν ὀσμήν· οἱ δὲ ἐς Μελάμποδα τὸν Ἀμυθάονος καὶ ἐς τῶν Προίτου θυγατέρων τὰ καθάρσια ἐμβληθέντα ἐνταῦθα ἀνάγουσι τὴν αἰτίαν τοῦ ἐπὶ τῷ ποταμῷ παθήματος. 5.16.1 λείπεται δὲ τὸ μετὰ τοῦτο ἡμῖν τῆς τε Ἥρας ὁ ναὸς καὶ ὁπόσα ἐστὶν ἐν τῷ ναῷ πρέποντα ἐς συγγραφήν. λέγεται δὲ ὑπὸ Ἠλείων ὡς Σκιλλούντιοι τῶν ἐν τῇ Τριφυλίᾳ πόλεών εἰσιν οἱ κατασκευασάμενοι τὸν ναὸν ὀκτὼ μάλιστα ἔτεσιν ὕστερον ἢ τὴν βασιλείαν τὴν ἐν Ἤλιδι ἐκτήσατο Ὄξυλος. ἐργασία μὲν δή ἐστι τοῦ ναοῦ Δώριος, κίονες δὲ περὶ πάντα ἑστήκασιν αὐτόν· ἐν δὲ τῷ ὀπισθοδόμῳ δρυὸς ὁ ἕτερος τῶν κιόνων ἐστί. μῆκος δέ εἰσι τοῦ ναοῦ πόδες ἐννέα καὶ ἑξήκοντα καὶ ἑκατόν, εὖρος δὲ τρεῖς καὶ ἑξήκοντα, τὸ δὲ ὕψος τῶν πεντήκοντα οὐκ ἀποδεῖ· τὸν δὲ ἀρχιτέκτονα ὅστις ἐγένετο οὐ μνημονεύουσι. 6.26.1 θέατρον δὲ ἀρχαῖον, μεταξὺ τῆς ἀγορᾶς καὶ τοῦ Μηνίου τὸ θέατρόν τε καὶ ἱερόν ἐστι Διονύσου· τέχνη τὸ ἄγαλμα Πραξιτέλους, θεῶν δὲ ἐν τοῖς μάλιστα Διόνυσον σέβουσιν Ἠλεῖοι καὶ τὸν θεόν σφισιν ἐπιφοιτᾶν ἐς τῶν Θυίων τὴν ἑορτὴν λέγουσιν. ἀπέχει μέν γε τῆς πόλεως ὅσον τε ὀκτὼ στάδια ἔνθα τὴν ἑορτὴν ἄγουσι Θυῖα ὀνομάζοντες· λέβητας δὲ ἀριθμὸν τρεῖς ἐς οἴκημα ἐσκομίσαντες οἱ ἱερεῖς κατατίθενται κενούς, παρόντων καὶ τῶν ἀστῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες· σφραγῖδας δὲ αὐτοί τε οἱ ἱερεῖς καὶ τῶν ἄλλων ὅσοις ἂν κατὰ γνώμην ᾖ ταῖς θύραις τοῦ οἰκήματος ἐπιβάλλουσιν, ἐς δὲ τὴν ἐπιοῦσαν τά τε, 7.4.4 τὸ δὲ ἱερὸν τὸ ἐν Σάμῳ τῆς Ἥρας εἰσὶν οἳ ἱδρύσασθαί φασι τοὺς ἐν τῇ Ἀργοῖ πλέοντας, ἐπάγεσθαι δὲ αὐτοὺς τὸ ἄγαλμα ἐξ Ἄργους· Σάμιοι δὲ αὐτοὶ τεχθῆναι νομίζουσιν ἐν τῇ νήσῳ τὴν θεὸν παρὰ τῷ Ἰμβράσῳ ποταμῷ καὶ ὑπὸ τῇ λύγῳ τῇ ἐν τῷ Ἡραίῳ κατʼ ἐμὲ ἔτι πεφυκυίᾳ. εἶναι δʼ οὖν τὸ ἱερὸν τοῦτο ἐν τοῖς μάλιστα ἀρχαῖον ὃ οὐχ ἥκιστα ἄν τις καὶ ἐπὶ τῷ ἀγάλματι τεκμαίροιτο· ἔστι γὰρ δὴ ἀνδρὸς ἔργον Αἰγινήτου Σμίλιδος τοῦ Εὐκλείδου. οὗτος ὁ Σμῖλίς ἐστιν ἡλικίαν κατὰ Δαίδαλον, δόξης δὲ οὐκ ἐς τὸ ἴσον ἀφίκετο·, 7.27.5 γυμνάσιον δὲ ἀρχαῖον ἐς ἐφήβων μάλιστα ἀνεῖται μελέτην· οὐδὲ ἐς τὴν πολιτείαν ἐγγραφῆναι πρότερον καθέστηκεν οὐδενὶ πρὶν ἂν ἐφηβεύσωσιν. ἐνταῦθα ἀνὴρ Πελληνεὺς ἕστηκε Πρόμαχος ὁ Δρύωνος, ἀνελόμενος παγκρατίου νίκας, τὴν μὲν Ὀλυμπίασι, τρεῖς δʼ Ἰσθμίων καὶ Νεμέᾳ δύο· καὶ αὐτοῦ καὶ εἰκόνας ποιήσαντες οἱ Πελληνεῖς τὴν μὲν ἐς Ὀλυμπίαν ἀνέθεσαν, τὴν δὲ ἐν τῷ γυμνασίῳ, λίθου ταύτην καὶ οὐ χαλκοῦ. 8.27.1 ἡ δὲ Μεγάλη πόλις νεωτάτη πόλεών ἐστιν οὐ τῶν Ἀρκαδικῶν μόνον ἀλλὰ καὶ τῶν ἐν Ἕλλησι, πλὴν ὅσων κατὰ συμφορὰν ἀρχῆς τῆς Ῥωμαίων μεταβεβήκασιν οἰκήτορες· συνῆλθον δὲ ὑπὲρ ἰσχύος ἐς αὐτὴν οἱ Ἀρκάδες, ἅτε καὶ Ἀργείους ἐπιστάμενοι τὰ μὲν ἔτι παλαιότερα μόνον οὐ κατὰ μίαν ἡμέραν ἑκάστην κινδυνεύοντας ὑπὸ Λακεδαιμονίων παραστῆναι τῷ πολέμῳ, ἐπειδὴ δὲ ἀνθρώπων πλήθει τὸ Ἄργος ἐπηύξησαν καταλύσαντες Τίρυνθα καὶ Ὑσιάς τε καὶ Ὀρνεὰς καὶ Μυκήνας καὶ Μίδειαν καὶ εἰ δή τι ἄλλο πόλισμα οὐκ ἀξιόλογον ἐν τῇ Ἀργολίδι ἦν, τά τε ἀπὸ Λακεδαιμονίων ἀδεέστερα τοῖς Ἀργείοις ὑπάρξαντα καὶ ἅμα ἐς τοὺς περιοίκους ἰσχὺν γενομένην αὐτοῖς. 9.2.7 ἐν αὐτῇ δὲ τῇ πόλει προϊοῦσιν ἀπὸ τοῦ βωμοῦ καὶ τοῦ ἀγάλματος ἃ τῷ Διὶ πεποίηται τῷ Ἐλευθερίῳ, Πλαταίας ἐστὶν ἡρῷον· καί μοι τὰ ἐς αὐτὴν ἤδη, τὰ λεγόμενα καὶ ὁποῖα αὐτὸς εἴκαζον, ἔστιν εἰρημένα. Πλαταιεῦσι δὲ ναός ἐστιν Ἥρας, θέας ἄξιος μεγέθει τε καὶ ἐς τῶν ἀγαλμάτων τὸν κόσμον. ἐσελθοῦσι μὲν Ῥέα τὸν πέτρον κατειλημένον σπαργάνοις, οἷα δὴ τὸν παῖδα ὃν ἔτεκε, Κρόνῳ κομίζουσά ἐστι· τὴν δὲ Ἥραν Τελείαν καλοῦσι, πεποίηται δὲ ὀρθὸν μεγέθει ἄγαλμα μέγα· λίθου δὲ ἀμφότερα τοῦ Πεντελησίου, Πραξιτέλους δέ ἐστιν ἔργα. ἐνταῦθα καὶ ἄλλο Ἥρας ἄγαλμα καθήμενον Καλλίμαχος ἐποίησε· Νυμφευομένην δὲ τὴν θεὸν ἐπὶ λόγῳ τοιῷδε ὀνομάζουσιν. 9.12.4 λέγεται δὲ καὶ τόδε, ὡς ὁμοῦ τῷ κεραυνῷ βληθέντι ἐς τὸν Σεμέλης θάλαμον πέσοι ξύλον ἐξ οὐρανοῦ· Πολύδωρον δὲ τὸ ξύλον τοῦτο χαλκῷ λέγουσιν ἐπικοσμήσαντα Διόνυσον καλέσαι Κάδμον. πλησίον δὲ Διονύσου ἄγαλμα, καὶ τοῦτο Ὀνασιμήδης ἐποίησε διʼ ὅλου πλῆρες ὑπὸ τοῦ χαλκοῦ· τὸν βωμὸν δὲ οἱ παῖδες εἰργάσαντο οἱ Πραξιτέλους . 9.30.2 ποιητὰς δὲ ἤ καὶ ἄλλως ἐπιφανεῖς ἐπὶ μουσικῇ, τοσῶνδε εἰκόνας ἀνέθεσαν· Θάμυριν μὲν αὐτόν τε ἤδη τυφλὸν καὶ λύρας κατεαγυίας ἐφαπτόμενον, Ἀρίων δὲ ὁ Μηθυμναῖός ἐστιν ἐπὶ δελφῖνος. ὁ δὲ Σακάδα τοῦ Ἀργείου τὸν ἀνδριάντα πλάσας, οὐ συνεὶς Πινδάρου τὸ ἐς αὐτὸν προοίμιον, ἐποίησεν οὐδὲν ἐς τὸ μῆκος τοῦ σώματος εἶναι τῶν αὐλῶν μείζονα τὸν αὐλητήν. 10.4.3 τὸ ἕτερον δὲ οὐκ ἐδυνήθην συμβαλέσθαι πρότερον, ἐφʼ ὅτῳ καλλίχορον τὸν Πανοπέα εἴρηκε, πρὶν ἢ ἐδιδάχθην ὑπὸ τῶν παρʼ Ἀθηναίοις καλουμένων Θυιάδων. αἱ δὲ Θυιάδες γυναῖκες μέν εἰσιν Ἀττικαί, φοιτῶσαι δὲ ἐς τὸν Παρνασσὸν παρὰ ἔτος αὐταί τε καὶ αἱ γυναῖκες Δελφῶν ἄγουσιν ὄργια Διονύσῳ. ταύταις ταῖς Θυιάσι κατὰ τὴν ἐξ Ἀθηνῶν ὁδὸν καὶ ἀλλαχοῦ χοροὺς ἱστάναι καὶ παρὰ τοῖς Πανοπεῦσι καθέστηκε· καὶ ἡ ἐπίκλησις ἡ ἐς τὸν Πανοπέα Ὁμήρου ὑποσημαίνειν τῶν Θυιάδων δοκεῖ τὸν χορόν. 10.7.4 τῆς δὲ τεσσαρακοστῆς Ὀλυμπιάδος καὶ ὀγδόης, ἣν Γλαυκίας ὁ Κροτωνιάτης ἐνίκησε, ταύτης ἔτει τρίτῳ ἆθλα ἔθεσαν οἱ Ἀμφικτύονες κιθαρῳδίας μὲν καθὰ καὶ ἐξ ἀρχῆς, προσέθεσαν δὲ καὶ αὐλῳδίας ἀγώνισμα καὶ αὐλῶν· ἀνηγορεύθησαν δὲ νικῶντες Κεφαλήν τε Μελάμπους κιθαρῳδίᾳ καὶ αὐλῳδὸς Ἀρκὰς Ἐχέμβροτος, Σακάδας δὲ Ἀργεῖος ἐπὶ τοῖς αὐλοῖς· ἀνείλετο δὲ ὁ Σακάδας οὗτος καὶ ἄλλας δύο τὰς ἐφεξῆς ταύτης πυθιάδας. 10.7.6 μαρτυρεῖ δέ μοι καὶ τοῦ Ἐχεμβρότου τὸ ἀνάθημα, τρίπους χαλκοῦς ἀνατεθεὶς τῷ Ἡρακλεῖ τῷ ἐν Θήβαις· ἐπίγραμμα δὲ ὁ τρίπους εἶχεν· Ἐχέμβροτος Ἀρκὰς θῆκε τῷ Ἡρακλεῖ νικήσας τόδʼ ἄγαλμʼ Ἀμφικτυόνων ἐν ἀέθλοις, Ἕλλησι δʼ ἀείδων μέλεα καὶ ἐλέγους. κατὰ τοῦτο μὲν τῆς αὐλῳδίας ἐπαύσθη τὸ ἀγώνισμα· προσέθεσαν δὲ καὶ ἵππων δρόμον, ἀνηγορεύθη δὲ ἐπὶ τῷ ἅρματι Κλεισθένης ὁ Σικυῶνος τυραννήσας. 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.
1.34.3 The altar shows parts. One part is to Heracles, Zeus, and Apollo Healer, another is given up to heroes and to wives of heroes, the third is to Hestia and Hermes and Amphiaraus and the children of Amphilochus. But Alcmaeon, because of his treatment of Eriphyle, is honored neither in the temple of Amphiaraus nor yet with Amphilochus. The fourth portion of the altar is to Aphrodite and Panacea, and further to Iaso, Health and Athena Healer. The fifth is dedicated to the nymphs and to Pan, and to the rivers Achelous and Cephisus. The Athenians too have an altar to Amphilochus in the city, and there is at Mallus in Cilicia an oracle of his which is the most trustworthy of my day.
2.1.6
A legend of the Corinthians about their land is not peculiar to them, for I believe that the Athenians were the first to relate a similar story to glorify Attica . The Corinthians say that Poseidon had a dispute with Helius (Sun) about the land, and that Briareos arbitrated between them, assigning to Poseidon the Isthmus and the parts adjoining, and giving to Helius the height above the city. Ever since, they say, the Isthmus has belonged to Poseidon. "
2.3.6
As you go along another road from the market-place, which leads to Sicyon, you can see on the right of the road a temple and bronze image of Apollo, and a little farther on a well called the Well of Glauce. Into this they say she threw herself in the belief that the water would be a cure for the drugs of Medea. Above this well has been built what is called the Odeum (Music Hall), beside which is the tomb of Medeas children. Their names were Mermerus and Pheres, and they are said to have been stoned to death by the Corinthians owing to the gifts which legend says they brought to Glauce.",
2.16.1
Argus, the grandson of Phoroneus, succeeding to the throne after Phoroneus, gave his name to the land. Argus begat Peirasus and Phorbas, Phorbas begat Triopas, and Triopas begat Iasus and Agenor. Io, the daughter of Iasus, went to Egypt, whether the circumstances be as Herodotus records or as the Greeks say. After Iasus, Crotopus, the son of Agenor, came to the throne and begat Sthenelas, but Danaus sailed from Egypt against Gelanor, the son of Sthenelas, and stayed the succession to the kingdom of the descendants of Agenor. What followed is known to all alike: the crime the daughters of Danaus committed against their cousins, and how, on the death of Danaus, Lynceus succeeded him.
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,
2.17.1
Fifteen stades distant from Mycenae is on the left the Heraeum. Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret. The sanctuary itself is on a lower part of Euboea . Euboea is the name they give to the hill here, saying that Asterion the river had three daughters, Euboea, Prosymna, and Acraea, and that they were nurses of Hera. 2.17.2 The hill opposite the Heraeum they name after Acraea, the environs of the sanctuary they name after Euboea, and the land beneath the Heraeum after Prosymna . This Asterion flows above the Heraeum, and falling into a cleft disappears. On its banks grows a plant, which also is called asterion. They offer the plant itself to Hera, and from its leaves weave her garlands. 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 . 2.17.4 The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless. 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. 2.17.6 of the votive offerings the following are noteworthy. There is an altar upon which is wrought in relief the fabled marriage of Hebe and Heracles. This is of silver, but the peacock dedicated by the Emperor Hadrian is of gold and gleaming stones. He dedicated it because they hold the bird to be sacred to Hera. There lie here a golden crown and a purple robe, offerings of Nero.
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. 2.19.3 The most famous building in the city of Argos is the sanctuary of Apollo Lycius (Wolf-god). The modern image was made by the Athenian Attalus, A sculptor of unknown date but the original temple and wooden image were the offering of Danaus. I am of opinion that in those days all images, especially Egyptian images, were made of wood. The reason why Danaus founded a sanctuary of Apollo Lycius was this. On coming to Argos he claimed the kingdom against Gelanor, the son of Sthenelas. Many plausible arguments were brought forward by both parties, and those of Sthenelas were considered as fair as those of his opponent; so the people, who were sitting in judgment, put off, they say, the decision to the following day. 2.19.4 At dawn a wolf fell upon a herd of oxen that was pasturing before the wall, and attacked and fought with the bull that was the leader of the herd. It occurred to the Argives that Gelanor was like the bull and Danaus like the wolf, for as the wolf will not live with men, so Danaus up to that time had not lived with them. It was because the wolf overcame the bull that Danaus won the kingdom. Accordingly, believing that Apollo had brought the wolf on the herd, he founded a sanctuary of Apollo Lycius.
2.19.7
Within the temple is a statue of Ladas, the swiftest runner of his time, and one of Hermes with a tortoise which he has caught to make a lyre. Before the temple is a pit Or (reading βάθρον πεποιημένην and ἔχον ) “pedestal.” with a relief representing a fight between a bull and a wolf, and with them a maiden throwing a rock at the bull. The maiden is thought to be Artemis. Danaus dedicated these, and some pillars hard by and wooden images of Zeus and Artemis. 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.
2.22.1
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.
2.22.3
Now that the Tantalus is buried here who was the son of Thyestes or Broteas (both accounts are given) and married Clytaemnestra before Agamemnon did, I will not gainsay; but the grave of him who legend says was son of Zeus and Pluto—it is worth seeing—is on Mount Sipylus. I know because I saw it. Moreover, no constraint came upon him to flee from Sipylus, such as afterwards forced Pelops to run away when Ilus the Phrygian launched an army against him. But I must pursue the inquiry no further. The ritual performed at the pit hard by they say was instituted by Nicostratus, a native. Even at the present day they throw into the pit burning torches in honor of the Maid who is daughter of Demeter.
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;
2.23.6
The story of Helenus, son of Priam, I have already given: that he went to Epeirus with Pyrrhus, the son of. Achilles; that, wedded to Andromache, he was guardian to the children of Pyrrhus and that the district called Cestrine received its name from Cestrinus, son of Helenus. Now even the guides of the Argives themselves are aware that their account is not entirely correct. Nevertheless they hold to their opinion, for it is not easy to make the multitude change their views. The Argives have other things worth seeing; "
2.23.8
It was afterwards called the precinct of the Cretan god, because, when Ariadne died, Dionysus buried her here. But Lyceas says that when the temple was being rebuilt an earthenware coffin was found, and that it was Ariadnes. He also said that both he himself and other Argives had seen it. Near the temple of Dionysus is a temple of Heavenly Aphrodite.",
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.
2.30.6
During his reign, they say, Athena and Poseidon disputed about the land, and after disputing held it in common, as Zeus commanded them to do. For this reason they worship both Athena, whom they name both Polias (Urban) and Sthenias (Strong), and also Poseidon, under the surname of King. And moreover their old coins have as device a trident and a face of Athena.
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 Apollos. 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.", "
5.5.10
others that Pylenor, another Centaur, when shot by Heracles fled wounded to this river and washed his hurt in it, and that it was the hydras poison which gave the Anigrus its nasty smell. Others again attribute the quality of the river to Melampus the son of Amythaon, who threw into it the means he used to purify the daughters of Proetus.",
5.16.1
It remains after this for me to describe the temple of Hera and the noteworthy objects contained in it. The Elean account says that it was the people of Scillus, one of the cities in Triphylia, who built the temple about eight years after Oxylus came to the throne of Elis . The style of the temple is Doric, and pillars stand all round it. In the rear chamber one of the two pillars is of oak. The length of the temple is one hundred and sixty-nine feet, the breadth sixty-three feet, the height not short of fifty feet. Who the architect was they do not relate.
6.26.1
Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined.
7.4.4
Some say that the sanctuary of Hera in Samos was established by those who sailed in the Argo, and that these brought the image from Argos . But the Samians themselves hold that the goddess was born in the island by the side of the river Imbrasus under the withy that even in my time grew in the Heraeum. That this sanctuary is very old might be inferred especially by considering the image; for it is the work of an Aeginetan, Smilis, the son of Eucleides. This Smilis was a contemporary of Daedalus, though of less repute.
7.27.5
There is an old gymnasium chiefly given up to the exercises of the youths. No one may be enrolled on the register of citizens before he has been on the register of youths. Here stands a man of Pellene called Promachus, the son of Dryon, who won prizes in the pancratium, one at Olympia, three at the Isthmus and two at Nemea . The Pellenians made two statues of him, dedicating one at Olympia and one in the gymnasium; the latter is of stone, not bronze.
8.27.1
Megalopolis is the youngest city, not of Arcadia only, but of Greece, with the exception of those whose inhabitants have been removed by the accident of the Roman domination. The Arcadians united into it to gain strength, realizing that the Argives also were in earlier times in almost daily danger of being subjected by war to the Lacedaemonians, but when they had increased the population of Argos by reducing Tiryns, Hysiae, Orneae, Mycenae, Mideia, along with other towns of little importance in Argolis, the Argives had less to fear from the Lacedaemonians, while they were in a stronger position to deal with their vassal neighbors.
9.2.7
Advancing in the city itself from the altar and the image which have been made to Zeus of Freedom, you come to a hero-shrine of Plataea . The legends about her, and my own conjectures, I have already See paus. 9.1 . stated. There is at Plataea a temple of Hera, worth seeing for its size and for the beauty of its images. On entering you see Rhea carrying to Cronus the stone wrapped in swaddling clothes, as though it were the babe to which she had given birth. The Hera they call Full-grown; it is an upright image of huge size. Both figures are of Pentelic marble, and the artist was Praxiteles. Here too is another image of Hera; it is seated, and was made by Callimachus. The goddess they call the Bride for the following reason.
9.12.4
There is also a story that along with the thunderbolt hurled at the bridalchamber of Semele there fell a log from heaven. They say that Polydorus adorned this log with bronze and called it Dionysus Cadmus. Near is an image of Dionysus; Onasimedes made it of solid bronze. The altar was built by the sons of Praxiteles.
9.30.2
of poets or famous musicians they have set up likenesses of the following. There is Thamyris himself, when already blind, with a broken lyre in his hand, and Arion of Methymna upon a dolphin. The sculptor who made the statue of Sacadas of Argos, not understanding the prelude of Pindar about him, has made the flute-player with a body no bigger than his flute.
10.4.3
The former passage, in which Homer speaks of the beautiful dancing-floors of Panopeus, I could not understand until I was taught by the women whom the Athenians call Thyiads. The Thyiads are Attic women, who with the Delphian women go to Parnassus every other year and celebrate orgies in honor of Dionysus. It is the custom for these Thyiads to hold dances at places, including Panopeus, along the road from Athens . The epithet Homer applies to Panopeus is thought to refer to the dance of the Thyiads.
10.7.4
In the third year of the forty-eighth Olympiad, 586 B.C at which Glaucias of Crotona was victorious, the Amphictyons held contests for harping as from the beginning, but added competitions for flute-playing and for singing to the flute. The conquerors proclaimed were Melampus, a Cephallenian, for harping, and Echembrotus, an Arcadian, for singing to the flute, with Sacadas of Argos for flute-playing. This same Sacadas won victories at the next two Pythian festivals.
10.7.6
What I say is confirmed by the votive offering of Echembrotus, a bronze tripod dedicated to the Heracles at Thebes . The tripod has as its inscription:— Echembrotus of Arcadia dedicated this pleasant gift to Heracles When he won a victory at the games of the Amphictyons, Singing for the Greeks tunes and lamentations. In this way the competition in singing to the flute was dropped. But they added a chariot-race, and Cleisthenes, the tyrant of Sicyon, was proclaimed victor in the chariot-race.
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.
53. Diogenes Laertius, Lives of The Philosophers, 1.89 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Argos (without epithet), at Miletus • Heraeum of Argos • Pheidon of Argos

 Found in books: Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 102; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232

" 1.89 6. CLEOBULUSCleobulus, the son of Euagoras, was born at Lindus, but according to Duris he was a Carian. Some say that he traced his descent back to Heracles, that he was distinguished for strength and beauty, and was acquainted with Egyptian philosophy. He had a daughter Cleobuline, who composed riddles in hexameters; she is mentioned by Cratinus, who gives one of his plays her name, in the plural form Cleobulinae. He is also said to have rebuilt the temple of Athena which was founded by Danaus.He was the author of songs and riddles, making some 3000 lines in all.The inscription on the tomb of Midas is said by some to be his:I am a maiden of bronze and I rest upon Midass tomb. So long as water shall flow and tall trees grow, and the sun shall rise and shine,"
54. Nonnus, Dionysiaca, 47.493-47.495 (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Argos • Argos, Argive • Heraion, Argos

 Found in books: Bernabe et al., Redefining Dionysos (2013) 52; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 111

NA>
55. Epigraphy, Ig, 207
 Tagged with subjects: • Argos

 Found in books: Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 147; Liapis and Petrides, Greek Tragedy After the Fifth Century: A Survey from ca (2019) 162

NA>
56. Epigraphy, Ig I , 86
 Tagged with subjects: • Argos • Athens and Argos

 Found in books: Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 321, 322; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 163

NA>
57. Epigraphy, Ig Ii2, 112, 1356
 Tagged with subjects: • Argos • Argos, Heraion • Athens and Argos (in tragedy) • alliance with Argos (tragedy)

 Found in books: Connelly, Portrait of a Priestess: Women and Ritual in Ancient Greece (2007) 200, 342; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 186, 322; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 139

112 n Relief In the archonship of Molon (362/1).n Alliance of the Athenians and Arkadians and Achaians andn Eleans and Phleiasians. The Council and the Peoplen decided. OineisVI was in prytany. Agatharchos son of Agatharchos of Oe (5) was secretary. Xanthippos of Hermos was chairman.n Periandros proposed: that the herald (kēruka) shall vow forthwithn to Zeus Olympios and Athena Poliasn and Demeter and Kore and the Twelven Gods and the Awesome Goddesses (Semnais theais), that if what is decidedn (10) about the alliance is in the interests of the Athenian People of Athens they shall make a sacrifice and an approach (prosodon), when things turn out well, as the People shall decide. This is to be vowed. And,n since the allies have introduced a decision (dogma) to the Council,n to accept the alliance as proposed by then (15) Arkadians and Achaians and Eleans and Phleiasians, andn the Council has made a recommendation (probouleusen) to the same effect, the Peoplen shall decide: that, for the good fortune of the People,n the People of Athens and the allies and the Arkadians and Achaians and Eleans and Phleiasians shall be allies for all time . . (20) . . Achai- . . . . . . . . . . on this stele. If anybody goes against Attika (25) or overthrows the People of Athens or establishesn a tyrant or an oligarchy, the Arkadians and Achaians and Eleans and Phleiasians shall go to support the Athenians with all theirn strength as called on by the Athenians as far asn possible. And if anybody goes against these cities or overthrowsn (30) the People of Phleious or overthrows orn changes the constitution (politeian) of Achaia or Arkadia or Elis, or exiles anybody, the Athenians shall go to supportn these with all their strength as called on by those who aren wronged, as far as possible. Each shall have the leadership (35) in their own territory. If it is decided by all the citiesn to add anything else, whatever they decide shall held to be in accord withn their oath. The oath shall be sworn in each city by the highest officials of the Peloponnesians, and of the Athenians by the generals andn the taxiarchs and the hipparchs and the phylarchsn (40) and the cavalry . . . . n text from Attic Inscriptions Online, IG II2
112 - Alliance with Peloponnesian cities following battle of Mantinea, 362/1 BC

1356
n . . . . for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup (kotulēs) of honey,n 3 ob.; for three cups of olive oil, 1½ ob.; for firewood (phruganōn), 2 ob.; on then table, a thigh, a haunch-flank, half a head of tripe or sausage.n (5) For the priestess of the Heroine, priestly dues (hiereōsuna), 5 dr.; the skins of then all the victims for the Heroine (hērōiniōn); for a singed full-grown victim, 3 dr.; a share of the meat;n for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups of olive oil,n 1½ ob.; for firewood, 2 ob.; on the table, a thigh, a haunch-n flank, half a head of tripe or sausage. For the priestess of Dionysos Anthios,n (10) priestly dues (hiereōsuna), 5 dr.; the skin of the billy-goat (trago); on then table, a thigh, a haunch-flank, half a head of tripe or sausage.n For the priestess of Hera, priestly dues (hierōsuna), 5 dr.; the skin of the ewe (oios); for a singed full-grownn victim, 3 dr.; a share of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey,n 3 ob.; for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; onn (15) the table, a thigh, a haunch-flank, half a head ofn tripe or sausage. For the priestess of Demeter Chloe, priestly dues (hiereōsuna), 5 dr.; a sharen of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.;n for three cups of olive oil, 1½ ob.; for firewood, 2 ob.; on the table,n a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of -, (20) priestly dues (hiereōsuna), 5 dr.; the skin of the ewe (oios); a share n of the meat; for a half-sixth (hēmiekteō) of wheat, 3 ob.; for a cup of honey, 3 ob.; for three cups n of olive oil, 1½ ob.; for firewood, 2 ob.; on the table, n a thigh, a haunch-flank, half a head of tripe or sausage. For the priestess of the Chaste Goddess (Hagnēs Theo), priestly dues (hiereōsuna), 5 dr.; for a third (triteōs) of barley, 1 dr.; for a sixth (hekteōs) of wheat,n (25) 1 dr.; for two cups of honey, 1 dr.; for three cups of olive oil, 1½ ob.;n for a chous of wine, 2½ ob.; for firewood, 2 ob.; for logs (xulōn), 3 dr. For the priest of the Chaste Goddess,n the same as for the priestess, and the skins of the animals sacrificedn for both, and 20 dr. For the priest of Paralos, priestly dues (hiereōsuna), 5 dr. and 10 dr.; the skin of then wether (oios); for a sixth (hekteōs) of wheat, 1 dr.; for two cups of honey, 1 dr.;n (30) for three cups of olive oil, 1½ ob.; for a fourth of barley, 4½ ob.; for two choes (chooin) of wine,n 5 ob.; for firewood, 2 ob. For the priest of the Archegetes and of the othern heroes, priestly dues, 5 dr.; the skins of whatever victims he consecrates for sacrifice (katarxētai);n on the sacrificial hearth (escharan); for a half-sixth (hēmiekteō) of wheat, 3 ob.; for three cups ofn olive oil, 1½ ob.; for a cup of honey, 3 ob.; whenever (he prepares) the table,n (35) for two choinikes (choinikoin) of barley, 1½ ob.; for two cups of olive oil, 1 ob.;n for half a cup (hēmikotulio) of honey, 1½ ob.; for firewood, 2 ob. And whenever one of then Fifties (pentēkostuōn) sacrifices anywhere at the hero-shrines, they shall provide on then table two choinikes (choinike) of wheat, two cups of oil,n half a cup (hēmikotulion) of honey.n n text from Attic Inscriptions Online, IG II2
1356 - Provisions for priests and priestesses (in Aixone?)
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58. Epigraphy, Seg, 11.314
 Tagged with subjects: • Argos • Argos, Heraion

 Found in books: Connelly, Portrait of a Priestess: Women and Ritual in Ancient Greece (2007) 334; Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 33, 122

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