Tiresias: The Ancient Mediterranean Religions Source Database

6465

Herodotus, Histories, 8.138

οἳ μὲν δὴ ἀπήισαν, τῷ δὲ βασιλέι σημαίνει τις τῶν παρέδρων οἷόν τι χρῆμα ποιήσειε ὁ παῖς καὶ ὡς σὺν νόῳ κείνων ὁ νεώτατος λάβοι τὰ διδόμενα. ὁ δὲ ταῦτα ἀκούσας καὶ ὀξυνθεὶς πέμπει ἐπʼ αὐτοὺς ἱππέας ἀπολέοντας. ποταμὸς δὲ ἐστὶ ἐν τῇ χώρῃ ταύτῃ, τῷ θύουσι οἱ τούτων τῶν ἀνδρῶν ἀπʼ Ἄργεος ἀπόγονοι σωτῆρι· οὗτος, ἐπείτε διέβησαν οἱ Τημενίδαι, μέγας οὕτω ἐρρύη ὥστε τοὺς ἱππέας μὴ οἵους τε γενέσθαι διαβῆναι. οἳ δὲ ἀπικόμενοι ἐς ἄλλην γῆν τῆς Μακεδονίης οἴκησαν πέλας τῶν κήπων τῶν λεγομένων εἶναι Μίδεω τοῦ Γορδίεω, ἐν τοῖσι φύεται αὐτόματα ῥόδα, ἓν ἕκαστον ἔχον ἑξήκοντα φύλλα, ὀδμῇ τε ὑπερφέροντα τῶν ἄλλων. ἐν τούτοισι καὶ ὁ Σιληνὸς τοῖσι κήποισι ἥλω, ὡς λέγεται ὑπὸ Μακεδόνων. ὑπὲρ δὲ τῶν κήπων ὄρος κεῖται Βέρμιον οὔνομα, ἄβατον ὑπὸ χειμῶνος. ἐνθεῦτεν δὲ ὁρμώμενοι, ὡς ταύτην ἔσχον, κατεστρέφοντο καὶ τὴν ἄλλην Μακεδονίην. So they departed, but one of those who sat nearby declared to the king what this was that the boy had done and how it was of set purpose that the youngest of them had accepted the gift offered. When the king heard this, he was angered, and sent riders after them to slay them. There is, however, in that land a river, to which the descendants from Argos of these men offer sacrifice as their deliverer. ,This river, when the sons of Temenus had crossed it, rose in such flood that the riders could not cross. So the brothers came to another part of Macedonia and settled near the place called the garden of Midas son of Gordias, where roses grow of themselves, each bearing sixty blossoms and of surpassing fragrance. ,In this garden, according to the Macedonian story, Silenus was taken captive. Above it rises the mountain called Bermius, which none can ascend for the wintry cold. From there they issued forth when they had won that country and presently subdued also the rest of Macedonia.

Intertexts (texts cited often on the same page as the searched text):

7 results
1. Aristophanes, Peace, 211-212, 371, 204 (5th cent. BCE - 4th cent. BCE) 204. ̔́Ελλησιν ὀργισθέντες. εἶτ' ἐνταῦθα μὲν
2. Herodotus, Histories, 7.189, 7.191-7.192, 8.64, 8.137, 8.142-8.144, 9.44 (5th cent. BCE - 5th cent. BCE) 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. 8.64. After this skirmish of words, since Eurybiades had so resolved, the men at Salamis prepared to fight where they were. At sunrise on the next day there was an earthquake on land and sea, ,and they resolved to pray to the gods and summon the sons of Aeacus as allies. When they had so resolved, they did as follows: they prayed to all the gods, called Ajax and Telamon to come straight from Salamis, and sent a ship to Aegina for Aeacus and his sons. 8.137. This Alexander was seventh in descent from Perdiccas, who got for himself the tyranny of Macedonia in the way that I will show. Three brothers of the lineage of Temenus came as banished men from Argos to Illyria, Gauanes and Aeropus and Perdiccas; and from Illyria they crossed over into the highlands of Macedonia till they came to the town Lebaea. ,There they served for wages as thetes in the king's household, one tending horses and another oxen. Perdiccas, who was the youngest, tended the lesser flocks. Now the king's wife cooked their food for them, for in old times the ruling houses among men, and not the common people alone, were lacking in wealth. ,Whenever she baked bread, the loaf of the thete Perdiccas grew double in size. Seeing that this kept happening, she told her husband, and it seemed to him when be heard it that this was a portent signifying some great matter. So he sent for his thetes and bade them depart from his territory. ,They said it was only just that they should have their wages before they departed. When they spoke of wages, the king was moved to foolishness and said, “That is the wage you merit, and it is that I give you,” pointing to the sunlight that shone down the smoke vent into the house. ,Gauanes and Aeropus, who were the elder, stood astonished when they heard that, but the boy said, “We accept what you give, O king,” and with that he took a knife which he had with him and drew a line with it on the floor of the house round the sunlight. When he had done this, he three times gathered up the sunlight into the fold of his garment and went his way with his companions. 8.142. So when Alexander had made an end of speaking, the envoys from Sparta said, “We on our part have been sent by the Lacedaemonians to entreat you to do nothing harmful to Hellas and accept no offer from the barbarian. ,That would be unjust and dishonorable for any Greek, but for you most of all, on many counts; it was you who stirred up this war, by no desire of ours, and your territory was first the stake of that battle in which all Hellas is now engaged. ,Apart from that, it is unbearable that not all this alone but slavery too should be brought upon the Greeks by you Athenians, who have always been known as givers of freedom to many. Nevertheless, we grieve with you in your afflictions, seeing that you have lost two harvests and your substance has been for a long time wasted. ,In requital for this the Lacedaemonians and their allies declare that they will nourish your women and all of your household members who are unserviceable for war, so long as this war will last. Let not Alexander the Macedonian win you with his smooth-tongued praise of Mardonius' counsel. It is his business to follow that counsel, ,for as he is a tyrant so must he be the tyrant's fellow-worker; it is not your business, if you are men rightly minded, for you know that in foreigners there is no faith nor truth.” These are the words of the envoys. 8.143. But to Alexander the Athenians replied as follows: “We know of ourselves that the power of the Mede is many times greater than ours. There is no need to taunt us with that. Nevertheless in our zeal for freedom we will defend ourselves to the best of our ability. But as regards agreements with the barbarian, do not attempt to persuade us to enter into them, nor will we consent. ,Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments. ,Come no more to Athenians with such a plea, nor under the semblance of rendering us a service, counsel us to act wickedly. For we do not want those who are our friends and protectors to suffer any harm at Athenian hands.” 8.144. Such was their answer to Alexander, but to the Spartan envoys they said, “It was most human that the Lacedaemonians should fear our making an agreement with the barbarian. We think that it is an ignoble thing to be afraid, especially since we know the Athenian temper to be such that there is nowhere on earth such store of gold or such territory of surpassing fairness and excellence that the gift of it should win us to take the Persian part and enslave Hellas. ,For there are many great reasons why we should not do this, even if we so desired; first and foremost, the burning and destruction of the adornments and temples of our gods, whom we are constrained to avenge to the utmost rather than make pacts with the perpetrator of these things, and next the kinship of all Greeks in blood and speech, and the shrines of gods and the sacrifices that we have in common, and the likeness of our way of life, to all of which it would not befit the Athenians to be false. ,Know this now, if you knew it not before, that as long as one Athenian is left alive we will make no agreement with Xerxes. Nevertheless we thank you for your forethought concerning us, in that you have so provided for our wasted state that you offer to nourish our households. ,For your part, you have given us full measure of kindness, yet for ourselves, we will make shift to endure as best we may, and not be burdensome to you. But now, seeing that this is so, send your army with all speed, ,for as we guess, the barbarian will be upon us and invade our country in no long time as soon as the message comes to him that we will do nothing that he requires of us; therefore, before he comes into Attica, now is the time for us to march first into Boeotia.” At this reply of the Athenians the envoys returned back to Sparta. 9.44. After this inquiry about oracles and Mardonius' exhortation, night fell, and the armies posted their sentries. Now when the night was far advanced and it seemed that all was still in the camps and the men were sleeping deeply, at that hour Alexander son of Amyntas, the general and king of the Macedonians, rode up to the Athenian outposts and wanted to speak to their generals. ,The greater part of the sentries remained where they were, but the rest ran to their generals and told them that a horseman had ridden in from the Persian camp, imparting no other word save that he desired to speak to the generals and called them by their names.
3. Plutarch, Aratus, 32.2 (1st cent. CE - 2nd cent. CE)
4. Plutarch, Cimon, 8.3-8.6 (1st cent. CE - 2nd cent. CE)
5. Plutarch, Themistocles, 15.1 (1st cent. CE - 2nd cent. CE)
6. Plutarch, Theseus, 36 (1st cent. CE - 2nd cent. CE)
7. Pausanias, Description of Greece, 1.4.5 (2nd cent. CE - 2nd cent. CE) 1.4.5. The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried.

Subjects of this text:

subject	book bibliographic info
aeacids	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
aegina	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
alexander i of macedon	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
alexander the great	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
anecdotal mode	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
argos,argives (city)	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
artemis	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
athenians,sacrifices of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
athens	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
boreas,god of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
callimachus	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
cimon	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
colchis,colchians	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
cult	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
cults,foundation of	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 50
dedications	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
delphic oracle,to delphians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
dyrrhachium	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
egypt,egyptians	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
epigethes	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
epiphanization	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
ethnography	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
greekness	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
hero	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
heroization	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
intentional reality/ history	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
macedon,macedonians	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
macedonia	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
marathon	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
mardonius	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
midas	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
mystic initiation,isolation of initiand	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 50
myths,aetiological	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 50
non-greeks'	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
oracle (divine message)	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
oreithyia,goddess of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
pellene	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
persia,persians	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
philip of macedon	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
phye	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
poseidon,soter	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
posidippus	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
prayers	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
projection,in myth	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 50
ptolemies,ptolemaic kingdom	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
sacrifices	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
salamis	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
scyrus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
silenus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
sparta,spartans	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160
sulla,lucius cornelius	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
theseus	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
thyia,goddess of delphi	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
tragedy	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 50
winds,as deities	Mikalson (2003), Herodotus and Religion in the Persian Wars, 62
women	Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 159
xerxes	Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 160