| 1. Pindar, Isthmian Odes, 4.1-4.9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athena itonia, and boiotian koinon Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 384 |
| 2. Pindar, Paeanes, 1, 7, 9 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371 |
| 3. Hecataeus of Miletus, Fragments, 2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 4. Pindar, Parthenia, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 364 |
| 5. Pindar, Pythian Odes, 11.1-11.11 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371 |
6. Aristophanes, Acharnians, 860-862 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371| 862. ὑμὲς δ' ὅσοι Θείβαθεν αὐληταὶ πάρα | |
|
7. Herodotus, Histories, 5.79, 6.108, 7.198-7.199, 9.86-9.88, 9.97 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •athena itonia, and boiotian koinon •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 353, 379, 384 | 5.79. This, then, is the course of action which the Athenians took, and the Thebans, desiring vengeance on Athens, afterwards appealed to Delphi for advice. The Pythian priestess said that the Thebans themselves would not be able to obtain the vengeance they wanted and that they should lay the matter before the “many-voiced” and entreat their “nearest.” ,Upon the return of the envoys, an assembly was called and the oracle put before it. When the Thebans heard that they must entreat their “nearest,” they said, “If this is so, our nearest neighbors are the men of Tanagra and Coronea and Thespiae. These are always our comrades in battle and zealously wage our wars. What need, then, is there to entreat them? Perhaps this is the meaning of the oracle.” 6.108. Hippias supposed that the dream had in this way come true. As the Athenians were marshalled in the precinct of Heracles, the Plataeans came to help them in full force. The Plataeans had put themselves under the protection of the Athenians, and the Athenians had undergone many labors on their behalf. This is how they did it: ,when the Plataeans were pressed by the Thebans, they first tried to put themselves under the protection of Cleomenes son of Anaxandrides and the Lacedaemonians, who happened to be there. But they did not accept them, saying, “We live too far away, and our help would be cold comfort to you. You could be enslaved many times over before any of us heard about it. ,We advise you to put yourselves under the protection of the Athenians, since they are your neighbors and not bad men at giving help.” The Lacedaemonians gave this advice not so much out of goodwill toward the Plataeans as wishing to cause trouble for the Athenians with the Boeotians. ,So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. ,As they were about to join battle, the Corinthians, who happened to be there, prevented them and brought about a reconciliation. Since both sides desired them to arbitrate, they fixed the boundaries of the country on condition that the Thebans leave alone those Boeotians who were unwilling to be enrolled as Boeotian. After rendering this decision, the Corinthians departed. The Boeotians attacked the Athenians as they were leaving but were defeated in battle. ,The Athenians went beyond the boundaries the Corinthians had made for the Plataeans, fixing the Asopus river as the boundary for the Thebans in the direction of Plataea and Hysiae. So the Plataeans had put themselves under the protection of the Athenians in the aforesaid manner, and now came to help at Marathon. 7.198. These were Xerxes' actions in Thessaly and Achaea. From here he came into Malis along a gulf of the sea, in which the tide ebbs and flows daily. There is low-lying ground about this gulf, sometimes wide and sometimes very narrow, and around it stand high and inaccessible mountains which enclose the whole of Malis and are called the Rocks of Trachis. ,Now the first town by the gulf on the way from Achaea is Anticyra, near to which the river Spercheus flows from the country of the Enieni and issues into the sea. About twenty furlongs from that river is another named Dyras, which is said to have risen from the ground to aid Heracles against the fire that consumed him and twenty furlongs again from that there is another river called the Black river. 7.199. The town of Trachis is five furlongs away from this Black river. Here is the greatest distance in all this region between the sea and the hills on which Trachis stands, for the plain is twenty-two thousand plethra in extent. In the mountains which hem in the Trachinian land there is a ravine to the south of Trachis, through which the river Asopus flows past the lower slopes of the mountains. 9.86. As soon as the Greeks had buried their dead at Plataea, they resolved in council that they would march against Thebes and demand surrender of those who had taken the Persian side—particularly of Timagenidas and Attaginus, who were chief among their foremost men. If these men were not delivered to them, they would not withdraw from the area in front of the city till they had taken it. ,They came with this purpose on the eleventh day after the battle and laid siege to the Thebans, demanding the surrender of the men. When the Thebans refused this surrender, they laid waste to their lands and assaulted the walls. 9.87. Seeing that the Greeks would not cease from their harrying and nineteen days had passed, Timagenidas spoke as follows to the Thebans: “Men of Thebes, since the Greeks have resolved that they will not raise the siege till Thebes is taken or we are delivered to them, do not let the land of Boeotia increase the measure of its ills for our sake. ,No, rather if it is money they desire and their demand for our surrender is but a pretext, let us give them money out of our common treasury (for it was by the common will and not ours alone that we took the Persian side). If, however, they are besieging the town for no other reason than to have us, then we will give ourselves up to be tried by them.” This seemed to be said well and at the right time, and the Thebans immediately sent a herald to Pausanias, offering to surrender the men. 9.88. On these terms they made an agreement, but Attaginus escaped from the town. His sons were seized, but Pausanias held them free of guilt, saying that the sons were not accessory to the treason. As for the rest of the men whom the Thebans surrendered, they supposed that they would be put on trial, and were confident that they would defeat the impeachment by bribery. Pausanias, however, had that very suspicion of them, and when they were put into his hands he sent away the whole allied army and carried the men to Corinth, where he put them to death. This is what happened at Plataea and Thebes. 9.97. With this design they put to sea. So when they came past the temple of the Goddesses at Mykale to the Gaeson and Scolopois, where there is a temple of Eleusinian Demeter (which was built by Philistus son of Pasicles when he went with Nileus son of Codrus to the founding of Miletus), they beached their ships and fenced them round with stones and the trunks of orchard trees which they cut down; they drove in stakes around the fence and prepared for siege or victory, making ready, after consideration, for either event. |
|
8. Xenophon, Memoirs, 3.5.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athena itonia, and boiotian koinon Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 384| 3.5.1. Περικλεῖ δέ ποτε τῷ τοῦ πάνυ Περικλέους υἱῷ διαλεγόμενος, ἐγώ τοι, ἔφη, ὦ Περίκλεις, ἐλπίδα ἔχω σοῦ στρατηγήσαντος ἀμείνω τε καὶ ἐνδοξοτέραν τὴν πόλιν εἰς τὰ πολεμικὰ ἔσεσθαι καὶ τῶν πολεμίων κρατήσειν. καὶ ὁ Περικλῆς, βουλοίμην ἄν, ἔφη, ὦ Σώκρατες, ἃ λέγεις· ὅπως δὲ ταῦτα γένοιτʼ ἄν, οὐ δύναμαι γνῶναι. βούλει οὖν, ἔφη ὁ Σωκράτης, διαλογιζόμενοι περὶ αὐτῶν ἐπισκοπῶμεν ὅπου ἤδη τὸ δυνατόν ἐστι; | 3.5.1. Once when talking with the son of the great Pericles, he said: For my part, Pericles, I feel hopeful that, now you have become general, our city will be more efficient and more famous in the art of war, and will defeat our enemies. I could wish, answered Pericles, that it might be as you say, Socrates ; but how these changes are to come about I cannot see. Should you like to discuss them with me, then, said Socrates , and consider how they can be brought about? I should. |
|
| 9. Xenophon, Hellenica, 3.5.1, 5.2.25-5.2.26, 5.2.34 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity •athena itonia, and boiotian koinon Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371, 384 |
10. Thucydides, The History of The Peloponnesian War, 3.61.2, 3.62.3-3.62.5 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •athena itonia, and boiotian koinon Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 353, 384| 3.61.2. ‘ἡμεῖς δὲ αὐτοῖς διάφοροι ἐγενόμεθα πρῶτον ὅτι ἡμῶν κτισάντων Πλάταιαν ὕστερον τῆς ἄλλης Βοιωτίας καὶ ἄλλα χωρία μετ’ αὐτῆς, ἃ ξυμμείκτους ἀνθρώπους ἐξελάσαντες ἔσχομεν, οὐκ ἠξίουν οὗτοι, ὥσπερ ἐτάχθη τὸ πρῶτον, ἡγεμονεύεσθαι ὑφ’ ἡμῶν, ἔξω δὲ τῶν ἄλλων Βοιωτῶν παραβαίνοντες τὰ πάτρια, ἐπειδὴ προσηναγκάζοντο, προσεχώρησαν πρὸς Ἀθηναίους καὶ μετ’ αὐτῶν πολλὰ ἡμᾶς ἔβλαπτον, ἀνθ’ ὧν καὶ ἀντέπασχον. 3.62.3. καίτοι σκέψασθε ἐν οἵῳ εἴδει ἑκάτεροι ἡμῶν τοῦτο ἔπραξαν. ἡμῖν μὲν γὰρ ἡ πόλις τότε ἐτύγχανεν οὔτε κατ’ ὀλιγαρχίαν ἰσόνομον πολιτεύουσα οὔτε κατὰ δημοκρατίαν: ὅπερ δέ ἐστι νόμοις μὲν καὶ τῷ σωφρονεστάτῳ ἐναντιώτατον, ἐγγυτάτω δὲ τυράννου, δυναστεία ὀλίγων ἀνδρῶν εἶχε τὰ πράγματα. 3.62.4. καὶ οὗτοι ἰδίας δυνάμεις ἐλπίσαντες ἔτι μᾶλλον σχήσειν εἰ τὰ τοῦ Μήδου κρατήσειε, κατέχοντες ἰσχύι τὸ πλῆθος ἐπηγάγοντο αὐτόν: καὶ ἡ ξύμπασα πόλις οὐκ αὐτοκράτωρ οὖσα ἑαυτῆς τοῦτ’ ἔπραξεν, οὐδ’ ἄξιον αὐτῇ ὀνειδίσαι ὧν μὴ μετὰ νόμων ἥμαρτεν. 3.62.5. ἐπειδὴ γοῦν ὅ τε Μῆδος ἀπῆλθε καὶ τοὺς νόμους ἔλαβε, σκέψασθαι χρή, Ἀθηναίων ὕστερον ἐπιόντων τήν τε ἄλλην Ἑλλάδα καὶ τὴν ἡμετέραν χώραν πειρωμένων ὑφ’ αὑτοῖς ποιεῖσθαι καὶ κατὰ στάσιν ἤδη ἐχόντων αὐτῆς τὰ πολλά, εἰ μαχόμενοι ἐν Κορωνείᾳ καὶ νικήσαντες αὐτοὺς ἠλευθερώσαμεν τὴν Βοιωτίαν καὶ τοὺς ἄλλους νῦν προθύμως ξυνελευθεροῦμεν, ἵππους τε παρέχοντες καὶ παρασκευὴν ὅσην οὐκ ἄλλοι τῶν ξυμμάχων. | 3.61.2. The origin of our quarrel was this. We settled Plataea some time after the rest of Boeotia , together with other places out of which we had driven the mixed population. The Plataeans not choosing to recognize our supremacy, as had been first arranged, but separating themselves from the rest of the Boeotians, and proving traitors to their nationality, we used compulsion; upon which they went over to the Athenians, and with them did us much harm, for which we retaliated. 3.62.3. And yet consider the forms of our respective governments when we so acted. Our city at that juncture had neither an oligarchical constitution in which all the nobles enjoyed equal rights nor a democracy, but that which is most opposed to law and good government and nearest a tyranny—the rule of a close cabal. 3.62.4. These, hoping to strengthen their individual power by the success of the Mede , kept down by force the people, and brought him into the town. The city as a whole was not its own mistress when it so acted, and ought not to be reproached for the errors that it committed while deprived of its constitution. 3.62.5. Examine only how we acted after the departure of the Mede and the recovery of the constitution; when the Athenians attacked the rest of Hellas and endeavored to subjugate our country, of the greater part of which faction had already made them masters. Did not we fight and conquer at Coronea and liberate Boeotia , and do we not now actively contribute to the liberation of the rest, providing horses to the cause and a force unequalled by that of any other state in the confederacy? |
|
| 11. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •athena itonia, and boiotian koinon Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 384 |
12. Polybius, Histories, 4.25.2 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362| 4.25.2. ἐγκαλούντων δὲ Βοιωτῶν μὲν ὅτι συλήσαιεν τὸ τῆς Ἀθηνᾶς τῆς Ἰτωνίας ἱερὸν εἰρήνης ὑπαρχούσης, Φωκέων δὲ διότι στρατεύσαντες ἐπʼ Ἄμβρυσον καὶ Δαύλιον ἐπιβάλοιντο καταλαβέσθαι τὰς πόλεις, | 4.25.2. The Boeotians accused the Aetolians of having plundered the temple of Athene Itonia in time of peace, the Phocians of having marched upon Ambrysus and Daulium and attempted to seize both cities, |
|
| 13. Plutarch, Placita Philosophorum (874D-911C), 325 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 14. Plutarch, Pyrrhus, 26.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
15. Plutarch, Agesilaus, 19.1-19.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 364| 19.1. Ἀγησίλαος δέ, καίπερ ὑπὸ τραυμάτων πολλῶν κακῶς τὸ σῶμα διακείμενος, οὐ πρότερον ἐπὶ σκηνὴν ἀπῆλθεν ἢ φοράδην ἐνεχθῆναι πρὸς τήν φάλαγγα καὶ τοὺς νεκροὺς ἰδεῖν ἐντὸς τῶν ὅπλων συγκεκομισμένους, ὅσοι μέντοι τῶν πολεμίων εἰς τὸ ἱερὸν κατέφυγον, πάντας ἐκέλευσεν ἀφεθῆναι. 19.2. πλησίον γὰρ ὁ νεώς ἐστιν ὁ τῆς Ἰτωνίας Ἀθηνᾶς, καὶ πρὸ αὐτοῦ τρόπαιον ἕστηκεν, ὃ πάλαι Βοιωτοὶ Σπάρτωνος στρατηγοῦντος ἐνταῦθα νικήσαντες Ἀθηναίους καὶ Τολμίδην ἀποκτείναντες ἔστησαν, ἅμα δʼ ἡμέρᾳ βουλόμενος ἐξελέγξαι τοὺς Θηβαίους ὁ Ἀγησίλαος, εἰ διαμαχοῦνται, στεφανοῦσθαι μὲν ἐκέλευσε τοὺς στρατιώτας, αὐλεῖν δὲ τοὺς αὐλητάς, ἱστάναι δὲ καὶ κοσμεῖν τρόπαιον ὡς νενικηκότας. 19.3. ὡς δὲ ἔπεμψαν οἱ πολέμιοι νεκρῶν ἀναίρεσιν αἰτοῦντες, ἐσπείσατο, καὶ τήν νίκην οὕτως ἐκβεβαιωσάμενος εἰς Δελφοὺς ἀπεκομίσθη, Πυθίων ἀγομένων, καὶ τήν τε πομπὴν ἐπετέλει τῷ θεῷ καὶ τήν δεκάτην ἀπέθυε τῶν ἐκ τῆς Ἀσίας λαφύρων ἑκατὸν ταλάντων γενομένην. | 19.1. 19.2. 19.3. |
|
16. Pausanias, Description of Greece, 9.10.2-9.10.4, 9.34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 371| 9.10.2. ἔστι δὲ λόφος ἐν δεξιᾷ τῶν πυλῶν ἱερὸς Ἀπόλλωνος· καλεῖται δὲ ὅ τε λόφος καὶ ὁ θεὸς Ἰσμήνιος, παραρρέοντος τοῦ ποταμοῦ ταύτῃ τοῦ Ἰσμηνοῦ. πρῶτα μὲν δὴ λίθου κατὰ τὴν ἔσοδόν ἐστιν Ἀθηνᾶ καὶ Ἑρμῆς, ὀνομαζόμενοι Πρόναοι· ποιῆσαι δὲ αὐτὸν Φειδίας , τὴν δὲ Ἀθηνᾶν λέγεται Σκόπας · μετὰ δὲ ὁ ναὸς ᾠκοδόμηται. τὸ δὲ ἄγαλμα μεγέθει τε ἴσον τῷ ἐν Βραγχίδαις ἐστὶ καὶ τὸ εἶδος οὐδὲν διαφόρως ἔχον· ὅστις δὲ τῶν ἀγαλμάτων τούτων τὸ ἕτερον εἶδε καὶ τὸν εἰργασμένον ἐπύθετο, οὐ μεγάλη οἱ σοφία καὶ τὸ ἕτερον θεασαμένῳ Κανάχου ποίημα ὂν ἐπίστασθαι. διαφέρουσι δὲ τοσόνδε· ὁ μὲν γὰρ ἐν Βραγχίδαις χαλκοῦ, ὁ δὲ Ἰσμήνιός ἐστι κέδρου. 9.10.3. ἔστι δʼ ἐνταῦθα λίθος ἐφʼ ᾧ Μαντώ φασι τὴν Τειρεσίου καθέζεσθαι. οὗτος μὲν πρὸ τῆς ἐσόδου κεῖται, καί οἱ τὸ ὄνομά ἐστι καὶ ἐς ἡμᾶς ἔτι Μαντοῦς δίφρος· ἐν δεξιᾷ δὲ τοῦ ναοῦ λίθου πεποιημένας εἰκόνας Ἡνιόχης εἶναι, τὴν δὲ Πύρρας λέγουσι, θυγατέρας δὲ αὐτὰς εἶναι Κρέοντος, ὃς ἐδυνάστευεν ἐπιτροπεύων Λαοδάμαντα τὸν Ἐτεοκλέους. 9.10.4. τόδε γε καὶ ἐς ἐμὲ ἔτι γινόμενον οἶδα ἐν Θήβαις· τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ παῖδα οἴκου τε δοκίμου καὶ αὐτὸν εὖ μὲν εἴδους, εὖ δὲ ἔχοντα καὶ ῥώμης, ἱερέα ἐνιαύσιον ποιοῦσιν· ἐπίκλησις δέ ἐστίν οἱ δαφναφόρος, στεφάνους γὰρ φύλλων δάφνης φοροῦσιν οἱ παῖδες. εἰ μὲν οὖν πᾶσιν ὁμοίως καθέστηκεν ἀναθεῖναι δαφνηφορήσαντας χαλκοῦν τῷ θεῷ τρίποδα, οὐκ ἔχω δηλῶσαι, δοκῶ δὲ οὐ πᾶσιν εἶναι νόμον· οὐ γὰρ δὴ πολλοὺς ἑώρων αὐτόθι ἀνακειμένους· οἱ δʼ οὖν εὐδαιμονέστεροι τῶν παίδων ἀνατιθέασιν. ἐπιφανὴς δὲ μάλιστα ἐπί τε ἀρχαιότητι καὶ τοῦ ἀναθέντος τῇ δόξῃ τρίπους ἐστὶν Ἀμφιτρύωνος ἀνάθημα ἐπὶ Ἡρακλεῖ δαφνηφορήσαντι. | 9.10.2. On the right of the gate is a hill sacred to Apollo. Both the hill and the god are called Ismenian, as the river Ismenus Rows by the place. First at the entrance are Athena and Hermes, stone figures and named Pronai (of the fore-temple). The Hermes is said to have been made by Pheidias, the Athena by Scopas. The temple is built behind. The image is in size equal to that at Branchidae ; and does not differ from it at all in shape. Whoever has seen one of these two images, and learnt who was the artist, does not need much skill to discern, when he looks at the other, that it is a work of Canachus. The only difference is that the image at Branchidae is of bronze, while the Ismenian is of cedar-wood. 9.10.3. Here there is a stone, on which, they say, used to sit Manto, the daughter of Teiresias. This stone lies before the entrance, and they still call it Manto's chair. On the right of the temple are statues of women made of stone, said to be portraits of Henioche and Pyrrha, daughters of Creon, who reigned as guardian of Laodamas, the son of Eteocles. 9.10.4. The following custom is, to my knowledge, still carried out in Thebes . A boy of noble family, who is himself both handsome and strong, is chosen priest of Ismenian Apollo for a year. He is called Laurel-bearer, for the boys wear wreaths of laurel leaves. I cannot say for certain whether all alike who have worn the laurel dedicate by custom a bronze tripod to the god; but I do not think that it is the rule for all, because I did not see many votive tripods there. But the wealthier of the boys do certainly dedicate them. Most remarkable both for its age and for the fame of him who dedicated it is a tripod dedicated by Amphitryon for Heracles after he had worn the laurel. |
|
| 17. Polyaenus, Stratagems, 7.43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 364 |
| 18. Athanasius, Quaestio 136 E Quaestionibus Ad Antiochum Ducem (E Cod. Guelferbytanogudiano 51) [Sp], None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 363, 364 |
| 19. Diodore of Tarsus, Commentary On The Psalms, 6.74 (4th cent. CE - 4th cent. CE) Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 20. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 363 |
| 21. Quintus Serenus Sammonicus, Rhetorica Ad Herennium, None Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 363 |
| 22. Epigraphy, Seg, 3.354-3.355, 18.24 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 364 |
| 23. Ps.-Hieronymus, Ep., 47 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
24. Strabo, Geography, 9.2.14, 9.2.29 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 | 9.2.14. Near Anthedon, and belonging to Boeotia, is a place that is esteemed sacred, and contains traces of a city, Isus, as it is called, with the first syllable pronounced short. Some, however, think that the verse should be written, sacred Isus and Anthedon at the extremity, lengthening the first syllable by poetic licence on account of the meter, instead of sacred Nisa, for Nisa is nowhere to be seen in Boeotia, as Apollodorus says in his work On Ships; so that Nisa could not be the correct reading, unless by Nisa the poet means Isus; for there was a city Nisa bearing the same name in the territory of Megara, whose inhabitants emigrated to the foothills of Cithaeron, but it has now disappeared. Some, however, think that we should write sacred Creusa, taking the poet to mean the Creusa of today, the naval station of the Thespians, which is situated in the Crisaean Gulf; but others think that we should read sacred Pharae. Pharae is one of the Four United Villages in the neighborhood of Tanagra, which are: Heleon, Harma, Mycalessus, and Pharae. And still others write as follows: sacred Nysa. And Nysa is a village in Helicon. Such, then, is the seaboard facing Euboea. 9.2.29. Next Homer names Coroneia, Haliartus, Plataeae, and Glissas. Now Coroneia is situated on a height near Helicon. The Boeotians took possession of it on their return from the Thessalian Arne after the Trojan War, at which time they also occupied Orchomenus. And when they got the mastery of Coroneia, they built in the plain before the city the sanctuary of the Itonian Athena, bearing the same name as the Thessalian sanctuary; and they called the river which flowed past it Cuarius, giving it the same name as the Thessalian river. But Alcaeus calls it Coralius, when he says, Athena, warrior queen, who dost keep watch o'er the cornfields of Coroneia before thy temple on the banks of the Coralius River. Here, too, the Pamboeotian Festival used to be celebrated. And for some mystic reason, as they say, a statue of Hades was dedicated along with that of Athena. Now the people in Coroneia are called Coronii, whereas those in the Messenian Coroneia are called Coronaeis. |
|
| 25. Plb., Republic, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 379 |
| 26. Phanodemus, Fgrh 325, 16.3-16.4 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 379 |
| 27. Petronius, Fragments, None Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 28. Epicurus, Principal Doctrines, 170 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 29. Demetrius Phalereus Rhetor, Eloc. 76 451 N. 121, 119 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 379 |
| 30. Epigraphy, Ig Vii, 2858-2869, 2871, 3087, 3172, 3426, 2711 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 31. Apocryphon of James, Sermon, None Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 32. Epigraphy, Ig Ii2, 33 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 33. Epigraphy, Ig I , 310 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 34. Papyri, Sp, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371 |
| 35. Quodvultdeus, De Cataclysmo, 510, 529, 542, 22 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 36. Various, Anthologia Palatina, 6.13, 9.743 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 37. Anon., Scholia To Lykophron, Alexandra, 355 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 363 |
| 38. Anon., Scholia On Argonautika, 1.551 Tagged with subjects: •athena itonia, and boiotian (warrior) identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 39. Ps. Dionysius The Areopagite, Prol., 3.11 Tagged with subjects: •athena itonia, and boiotian koinon Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 384 |
