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Tiresias: The Ancient Mediterranean Religions Source Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.



All subjects (including unvalidated):
subject book bibliographic info
conon Amendola (2022) 204, 206
Beneker et al. (2022) 13, 14
Borg (2008) 17
Gygax (2016) 125, 126, 129, 133, 138, 166, 192, 193, 195, 198, 241
Hawes (2014) 139, 140, 141, 142, 143, 145, 146
Jouanna (2012) 178
Jouanna (2018) 99, 100, 659
Kirichenko (2022) 177
Konig and Wiater (2022) 347
König and Wiater (2022) 347
Naiden (2013) 126, 263
Riess (2012) 33, 42, 47, 50, 59, 60, 67, 78, 83, 91, 92, 97, 98, 99, 107, 110, 114, 115, 123, 129, 133, 137, 139
Tanaseanu-Döbler and von Alvensleben (2020) 261
conon, ancestor of the timotheus, son of general Gygax (2016) 128
conon, ariston, against Sommerstein and Torrance (2014) 84, 377, 391
conon, ascent, martyrdom of Moss (2010) 129
conon, conon, , against Sommerstein and Torrance (2014) 84, 259, 377, 391
conon, consciousness, loss of Jouanna (2012) 72
conon, of pamphylia Humfress (2007) 85
conon, regaining of Jouanna (2012) 77
conon, statues, dedicated by timotheus, son of Gygax (2016) 128
conon, statues, of Gygax (2016) 125, 133, 166, 194, 196, 197, 210, 244

List of validated texts:
6 validated results for "conon"
1. None, None, nan (4th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Conon • statues, of Conon

 Found in books: Amendola (2022) 204; Gygax (2016) 125

2. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Conon

 Found in books: Konig and Wiater (2022) 347; König and Wiater (2022) 347

3. Dio Chrysostom, Orations, 18.12 (1st cent. CE - missingth cent. CE)
 Tagged with subjects: • Conon

 Found in books: Konig and Wiater (2022) 347; König and Wiater (2022) 347

18.12. \xa0At this point I\xa0say it is advisable â\x80\x94 even if some one, after reading my recommendation of the consummate masters of oratory, is going to find fault â\x80\x94 also not to remain unacquainted with the more recent orators, those who lived a little before our time; I\xa0refer to the works of such men as Antipater, Theodorus, Plution, and Conon, and to similar material. For the powers they display can be more useful to us because, when we read them, our judgment is not fettered and enslaved, as it is when we approach the ancients. For when we find that we are able to criticize what has been said, we are most encouraged to attempt the same things ourselves, and we find more pleasure in comparing ourselves with others <''. None
4. Pausanias, Description of Greece, 1.21.1 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Conon • statues, of Conon

 Found in books: Gygax (2016) 125; Jouanna (2018) 659

1.21.1. εἰσὶ δὲ Ἀθηναίοις εἰκόνες ἐν τῷ θεάτρῳ καὶ τραγῳδίας καὶ κωμῳδίας ποιητῶν, αἱ πολλαὶ τῶν ἀφανεστέρων· ὅτι μὴ γὰρ Μένανδρος, οὐδεὶς ἦν ποιητὴς κωμῳδίας τῶν ἐς δόξαν ἡκόντων. τραγῳδίας δὲ κεῖνται τῶν φανερῶν Εὐριπίδης καὶ Σοφοκλῆς. λέγεται δὲ Σοφοκλέους τελευτήσαντος ἐσβαλεῖν ἐς τὴν Ἀττικὴν Λακεδαιμονίους, καὶ σφῶν τὸν ἡγούμενον ἰδεῖν ἐπιστάντα οἱ Διόνυσον κελεύειν τιμαῖς, ὅσαι καθεστήκασιν ἐπὶ τοῖς τεθνεῶσι, τὴν Σειρῆνα τὴν νέαν τιμᾶν· καί οἱ τὸ ὄναρ ἐς Σοφοκλέα καὶ τὴν Σοφοκλέους ποίησιν ἐφαίνετο ἔχειν, εἰώθασι δὲ καὶ νῦν ἔτι ποιημάτων καὶ λόγων τὸ ἐπαγωγὸν Σειρῆνι εἰκάζειν.''. None
1.21.1. In the theater the Athenians have portrait statues of poets, both tragic and comic, but they are mostly of undistinguished persons. With the exception of Meder no poet of comedy represented here won a reputation, but tragedy has two illustrious representatives, Euripides and Sophocles. There is a legend that after the death of Sophocles the Lacedaemonians invaded Attica, and their commander saw in a vision Dionysus, who bade him honor, with all the customary honors of the dead, the new Siren. He interpreted the dream as referring to Sophocles and his poetry, and down to the present day men are wont to liken to a Siren whatever is charming in both poetry and prose.''. None
5. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Conon

 Found in books: Gygax (2016) 193; Naiden (2013) 263

6. Demosthenes, Orations, 20.68-20.72, 20.74-20.75, 23.196-23.198, 54.4, 54.39
 Tagged with subjects: • Ariston (Against Conon) • Conon • Conon (Against Conon) • Themistocles, compared with Conon • statues, of Conon

 Found in books: Gygax (2016) 126, 166, 192, 193, 197, 241, 244; Hesk (2000) 45, 46, 47, 104; Riess (2012) 67, 83, 115, 139; Sommerstein and Torrance (2014) 259, 391

20.68. First of all, then, in the case of Conon , ask yourselves whether dissatisfaction with the man or his performances justifies the cancelling of the gifts conferred on him. For, as some of you who are his contemporaries can attest, it was just after the return of the exiled democrats from the Piraeus, Under Thrasybulus in 403 . when our city was so weak that she had not a single ship, and Conon, who was a general in the Persian service and received no prompting whatever from you, defeated the Lacedaemonians at sea and taught the former dictators of Greece to show you deference; he cleared the islands of their military governors, and coming here he restored our Long Walls Conon obtained the support of Persia for Athens against Sparta and was appointed joint commander, with the satrap Pharnabazus, of the Persian fleet. In 394 he destroyed the Spartan fleet off Cnidus, sailed about the Aegean expelling the Spartan harmosts from many of the islands, and finally reached Athens, where he restored the Long Wall, dismantled since the Peloponnesian war. ; and he was the first to make the hegemony of Greece once more the subject of dispute between Athens and Sparta . 20.69. For, indeed, he has the unique distinction of being thus mentioned in his inscription; Whereas Conon, it runs, freed the allies of Athens . That inscription, gentlemen of the jury, is his glory in your estimation, but it is yours in the estimation of all Greece . For whatever boon any one of us confers on the other states, the credit of it is reaped by the fame of our city. 20.70. Therefore his contemporaries not only granted him immunity, but also set up his statue in bronze—the first man so honored since Harmodius and Aristogiton. For they felt that he too, in breaking up the empire of the Lacedaemonians, had ended no insignificant tyranny. In order, then, that you may give a closer attention to my words, the clerk shall read the actual decrees which you then passed in favor of Conon . Read them. The decrees are read 20.71. It was not, then, only by you, Athenians, that Conon was honored for the services that I have described, but by many others, who rightly felt bound to show gratitude for the benefits they had received. And so it is to your dishonor, men of Athens, that in other states his rewards hold good, but of your rewards alone he is to lose this part. 20.72. Neither is this creditable—to honor him when living, with all the distinctions that have been recited to you, but when he is dead to take back some part of your former gifts. For many of his achievements, men of Athens, deserve praise, and all of them make it improper to revoke the gifts they earned for him, but the noblest deed of all was his restoration of the Long Walls.
20.74. Now I assert—and I earnestly appeal to you, Athenians, not to take offence at what is coming, but to consider whether it is true—I assert that in proportion as openness is better than secrecy, and it is more honorable to gain one’s end by victory than by trickery, so Conon deserves more credit than Themistocles for building the walls. For the latter achieved it by evading those who would have prevented it, but the former by beating them in battle. Therefore it is not right that so great a man should be wronged by you, or should gain less than those orators who will try to prove that you ought to deduct something from what was bestowed on him. 20.75. Very well. But, they will say, we may let the son of Chabrias be robbed of the immunity which his father justly received from you and bequeathed to him. But I am sure there is not a single right-minded man who would approve of that. Now, perhaps you know, even without any words from me, that Chabrias was a man of high character; yet there is no harm if I too recall briefly his achievements.
23.196. It is also opportune, men of Athens, to inquire how our forefathers bestowed distinctions and rewards upon genuine benefactors, whether they were citizens or strangers. If you find their practice better than yours, you will do well to follow their example; if you prefer your own, it rests with you to continue it. Take first Themistocles, who won the naval victory at Salamis, Miltiades, who commanded at Marathon, and many others, whose achievements were not on a level with those of our commanders today. By not equal Demosthenes seems here to mean superior. Our ancestors did not put up bronze statues of these men, nor did they carry their regard for them to extremes. 23.197. So they were not grateful to those who had served them well? Yes, men of Athens, they were very grateful; they showed their gratitude in a manner that was equally creditable to themselves and the recipients. They were all men of merit, but they chose those men to lead them; and to men of sobriety, who have a keen eye for realities, being raised to the primacy of a brave and noble people is a far greater distinction than any effigy of bronze. 23.198. The truth is, gentlemen, that they would not rob themselves of their own share in any of those ancient achievements; and no man would say that the battle of Salamis belonged to Themistocles,—it was the battle of the Athenians; or that the victory at Marathon belonged to Miltiades,—it was the victory of the commonwealth. But today, men of Athens, it is commonly said that Corcyra was captured by Timotheus, that the Spartan battalion was cut to pieces by Iphicrates, that the naval victory off Naxos was won by Chabrias. It really looks as though you disclaimed any merit for those feats of arms by the extravagant favours that you lavish on the several commanders.
54.4. Well, at whatever time the others might be having their dinner, these men were already drunk and abusive, at first toward our body-slaves, but in the end toward ourselves. For, alleging that the slaves annoyed them with smoke while getting dinner, or were impudent toward them, or whatever else they pleased, they used to beat them and empty their chamber-pots over them, or befoul them with urine; there was nothing in the way of brutality and outrage in which they did not indulge. When we saw this, we were annoyed and at first expostulated with them, but they mocked at us, and would not desist, and so our whole mess in a body—not I alone apart from the rest—went to the general and told him what was going on.
54.39. The contempt, however, which this fellow feels for all sacred things I must tell you about; for I have been forced to make inquiry. For I hear, then, men of the jury, that a certain Bacchius, who was condemned to death in your court, and Aristocrates, the man with the bad eyes, and certain others of the same stamp, and with them this man Conon , were intimates when they were youths, and bore the nickname Triballi The Triballi were a wild Thracian people. Many parallels for the use of the name to denote a club of lawless youths at Athens might be cited. Sandys refers to the Mohock club of eighteenth century London . ; and that these men used to devour the food set out for Hecatê The witch-goddess worshipped at cross roads. Portions of victims which had served for purification were set out for her. To take and eat this food might connote extreme poverty, but suggested also an utter disregard for sacred things. and to gather up on each occasion for their dinner with one another the testicles of the pigs which are offered for purification when the assembly convenes, Young pigs were sacrificed in a ceremonial purification of the place of meeting before the people entered the ἐκκλησία (the popular assembly). and that they thought less of swearing and perjuring themselves than of anything else in the world.''. None

Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.