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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 8.27.3


nanWhen the Phocians were besieged on Parnassus, they had with them the diviner Tellias of Elis; Tellias devised a stratagem for them: he covered six hundred of the bravest Phocians with gypsum, themselves and their armor, and led them to attack the Thessalians by night, bidding them slay whomever they should see not whitened.


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

19 results
1. Homer, Odyssey, 15.225, 15.248 (8th cent. BCE - 7th cent. BCE)

2. Aeschylus, Agamemnon, 1270-1274, 1269 (6th cent. BCE - 5th cent. BCE)

1269. ἰδοὺ δʼ Ἀπόλλων αὐτὸς ἐκδύων ἐμὲ 1269. The oracular garment! having looked upon me
3. Pindar, Olympian Odes, 6 (6th cent. BCE - 5th cent. BCE)

4. Aristophanes, Birds, 988 (5th cent. BCE - 4th cent. BCE)

988. μήτ' ἢν Λάμπων ᾖ μήτ' ἢν ὁ μέγας Διοπείθης.
5. Aristophanes, Knights, 1085, 1084 (5th cent. BCE - 4th cent. BCE)

1084. οὐκ ὀρθῶς φράζει: τὴν Κυλλήνην γὰρ ὁ Φοῖβος
6. Aristophanes, Peace, 1125, 1047 (5th cent. BCE - 4th cent. BCE)

1047. οὗτός γέ πού 'σθ' ὁ χρησμολόγος οὑξ ̓Ωρεοῦ.
7. Aristophanes, Wasps, 380 (5th cent. BCE - 4th cent. BCE)

380. δήσας σαυτὸν καὶ τὴν ψυχὴν ἐμπλησάμενος Διοπείθους.
8. Herodotus, Histories, 3.132.2, 5.44.2, 7.228, 9.33.1, 9.37, 9.37.1, 9.95 (5th cent. BCE - 5th cent. BCE)

3.132.2. When the Egyptian physicians who until now had attended the king were about to be impaled for being less skilful than a Greek, Democedes interceded with the king for them and saved them; and he saved an Elean seer, too, who had been a retainer of Polycrates' and was forgotten among the slaves. Democedes was a man of considerable influence with the King. 5.44.2. This is the story which the Sybarites tell of Dorieus and his companions, but the Crotoniats say that they were aided by no stranger in their war with Sybaris with the exception of Callias, an Elean diviner of the Iamid clan. About him there was a story that he had fled to Croton from Telys, the tyrant of Sybaris, because as he was sacrificing for victory over Croton, he could obtain no favorable omens. 7.228. There is an inscription written over these men, who were buried where they fell, and over those who died before the others went away, dismissed by Leonidas. It reads as follows: quote type="inscription" l met="dact"Here four thousand from the Peloponnese once fought three million. /l /quote ,That inscription is for them all, but the Spartans have their own: quote type="inscription" l met="dact"Foreigner, go tell the Spartans that we lie here obedient to their commands. /l /quote ,That one is to the Lacedaemonians, this one to the seer: quote type="inscription" l met="dact"This is a monument to the renowned Megistias, /l lSlain by the Medes who crossed the Spercheius river. /l lThe seer knew well his coming doom, /l lBut endured not to abandon the leaders of Sparta. /l /quote ,Except for the seer's inscription, the Amphictyons are the ones who honored them by erecting inscriptions and pillars. That of the seer Megistias was inscribed by Simonides son of Leoprepes because of his tie of guest-friendship with the man. 9.33.1. On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. 9.37. Mardonius' sacrifices also foretold an unfavorable outcome if he should be zealous to attack first, and good if he should but defend himself. He too used the Greek manner of sacrifice, and Hegesistratus of Elis was his diviner, the most notable of the sons of Tellias. This man had been put in prison and condemned to die by the Spartans for the great harm which he had done them. ,Being in such bad shape inasmuch as he was in peril of his life and was likely to be very grievously maltreated before his death, he did something which was almost beyond belief; made fast in iron-bound stocks, he got an iron weapon which was brought in some way into his prison, and straightway conceived a plan of such courage as we have never known; reckoning how best the rest of it might get free, he cut off his own foot at the instep. ,This done, he tunneled through the wall out of the way of the guards who kept watch over him, and so escaped to Tegea. All night he journeyed, and all day he hid and lay hidden in the woods, till on the third night he came to Tegea, while all the people of Lacedaemon sought him. The latter were greatly amazed when they saw the half of his foot which had been cut off and lying there but not were unable to find the man himself. ,This, then, is the way in which he escaped the Lacedaemonians and took refuge in Tegea, which at that time was unfriendly to Lacedaemon. After he was healed and had made himself a foot of wood, he declared himself an open enemy of the Lacedaemonians. Yet the enmity which he bore them brought him no good at the last, for they caught him at his divinations in Zacynthus and killed him. 9.37.1. Mardonius' sacrifices also foretold an unfavorable outcome if he should be zealous to attack first, and good if he should but defend himself. He too used the Greek manner of sacrifice, and Hegesistratus of Elis was his diviner, the most notable of the sons of Tellias. This man had been put in prison and condemned to die by the Spartans for the great harm which he had done them. 9.95. Deiphonus, the son of this Evenius, had been brought by the Corinthians, and was the army's prophet. But I have heard it said before now, that Deiphonus was not the son of Evenius, but made a wrongful use of that name and worked for wages up and down Hellas.
9. Thucydides, The History of The Peloponnesian War, 2.68, 6.69.2 (5th cent. BCE - 4th cent. BCE)

6.69.2. First, the stone-throwers, slingers, and archers of either army began skirmishing, and routed or were routed by one another, as might be expected between light troops; next, soothsayers brought forward the usual victims, and trumpeters urged on the heavy infantry to the charge;
10. Xenophon, The Persian Expedition, 1.8.15, 5.6.29 (5th cent. BCE - 4th cent. BCE)

11. Xenophon, Hellenica, 3.3.3 (5th cent. BCE - 4th cent. BCE)

3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state.
12. Demosthenes, Orations, 25.79 (4th cent. BCE - 4th cent. BCE)

13. Theophrastus, Characters, 16.3 (4th cent. BCE - 3rd cent. BCE)

14. Strabo, Geography, 14.5.16 (1st cent. BCE - 1st cent. BCE)

14.5.16. After the Cydnus River one comes to the Pyramus River, which flows from Cataonia, a river which I have mentioned before. According to Artemidorus, the distance thence to Soli in a straight voyage is five hundred stadia. Near by, also, is Mallos, situated on a height, founded by Amphilochus and Mopsus, the latter the son of Apollo and Manto, concerning whom many myths are told. And indeed I, too, have mentioned them in my account of Calchas and of the quarrel between Calchas and Mopsus about their powers of divination. For some writers transfer this quarrel, Sophocles, for example, to Cilicia, which he, following the custom of tragic poets, calls Pamphylia, just as he calls Lycia Caria and Troy and Lydia Phrygia. And Sophocles, among others, tells us that Calchas died there. But, according to the myth, the contest concerned, not only the power of divination, but also the sovereignty; for they say that Mopsus and Amphilochus went from Troy and founded Mallos, and that Amphilochus then went away to Argos, and, being dissatisfied with affairs there, returned to Mallos, but that, being excluded from a share in the government there, he fought a duel with Mopsus, and that both fell in the duel and were buried in places that were not in sight of one another. And today their tombs are to be seen in the neighborhood of Magarsa near the Pyramus River. This was the birthplace of Crates the grammarian, of whom Panaetius is said to have been a pupil.
15. Apollodorus, Bibliotheca, 3.7.7 (1st cent. CE - 2nd cent. CE)

3.7.7. δηλώσαντες δὲ τῇ μητρὶ ταῦτα, τόν τε ὅρμον καὶ τὸν πέπλον ἐλθόντες εἰς Δελφοὺς ἀνέθεντο κατὰ πρόσταξιν Ἀχελῴου. πορευθέντες δὲ εἰς τὴν Ἤπειρον συναθροίζουσιν οἰκήτορας καὶ κτίζουσιν Ἀκαρνανίαν. Εὐριπίδης δέ φησιν Ἀλκμαίωνα κατὰ τὸν τῆς μανίας χρόνον ἐκ Μαντοῦς Τειρεσίου παῖδας δύο γεννῆσαι, Ἀμφίλοχον καὶ θυγατέρα Τισιφόνην, κομίσαντα δὲ εἰς Κόρινθον τὰ βρέφη δοῦναι τρέφειν Κορινθίων βασιλεῖ Κρέοντι, καὶ τὴν μὲν Τισιφόνην διενεγκοῦσαν εὐμορφίᾳ ὑπὸ τῆς Κρέοντος γυναικὸς ἀπεμποληθῆναι, δεδοικυίας μὴ Κρέων αὐτὴν γαμετὴν ποιήσηται. τὸν δὲ Ἀλκμαίωνα ἀγοράσαντα ταύτην ἔχειν οὐκ εἰδότα τὴν ἑαυτοῦ θυγατέρα θεράπαιναν, παραγενόμενον δὲ εἰς Κόρινθον ἐπὶ τὴν τῶν τέκνων ἀπαίτησιν καὶ τὸν υἱὸν κομίσασθαι. καὶ Ἀμφίλοχος κατὰ χρησμοὺς Ἀπόλλωνος Ἀμφιλοχικὸν Ἄργος ᾤκισεν. 1 --
16. Plutarch, Lysander, 22.5-22.6 (1st cent. CE - 2nd cent. CE)

17. Plutarch, Pericles, 38.2 (1st cent. CE - 2nd cent. CE)

38.2. Certain it is that Theophrastus, in his Ethics, querying whether one’s character follows the bent of one’s fortunes and is forced by bodily sufferings to abandon its high excellence, records this fact, that Pericles, as he lay sick, showed one of his friends who was come to see him an amulet that the women had hung round his neck, as much as to say that he was very badly off to put up with such folly as that.
18. Pausanias, Description of Greece, 3.11.5-3.11.10 (2nd cent. CE - 2nd cent. CE)

3.11.5. At the altar of Augustus they show a bronze statue of Agias. This Agias, they say, by divining for Lysander captured the Athenian fleet at Aegospotami with the exception of ten ships of war. 405 B.C. These made their escape to Cyprus ; all the rest the Lacedaemonians captured along with their crews. Agias was a son of Agelochus, a son of Tisamenus. 3.11.6. Tisamenus belonged to the family of the Iamidae at Elis, and an oracle was given to him that he should win five most famous contests. So he trained for the pentathlon at Olympia, but came away defeated. And yet he was first in two events, beating Hieronymus of Andros in running and in jumping. But when he lost the wrestling bout to this competitor, and so missed the prize, he understood what the oracle meant, that the god granted him to win five contests in war by his divinations. 3.11.7. The Lacedaemonians, hearing of the oracle the Pythian priestess had given to Tisamenus, persuaded him to migrate from Elis and to be state-diviner at Sparta . And Tisamenus won them five contests in war. 479 B.C. The first was at Plataea against the Persians; the second was at Tegea, when the Lacedaemonians had engaged the Tegeans and Argives; the third was at Dipaea, an Arcadian town in Maenalia, when all the Arcadians except the Mantineans were arrayed against them. 3.11.8. His fourth contest was against the Helots who had rebelled and left the Isthmus for Ithome . 464 B.C. Not all the Helots revolted, only the Messenian element, which separated itself off from the old Helots. These events I shall relate presently. On the occasion I mention the Lacedaemonians allowed the rebels to depart under a truce, in accordance with the advice of Tisamenus and of the oracle at Delphi . The last time Tisamenus divined for them was at Tanagra, an engagement taking place with the Argives and Athenians. 457 B.C. 3.11.9. Such I learned was the history of Tisamenus. On their market-place the Spartans have images of Apollo Pythaeus, of Artemis and of Leto. The whole of this region is called Choros (Dancing), because at the Gymnopaediae, a festival which the Lacedaemonians take more seriously than any other, the lads perform dances in honor of Apollo. Not far from them is a sanctuary of Earth and of Zeus of the Market-place, another of Athena of the Market-place and of Poseidon surnamed Securer, and likewise one of Apollo and of Hera. 3.11.10. There is also dedicated a colossal statue of the Spartan People. The Lacedaemonians have also a sanctuary of the Fates, by which is the grave of Orestes, son of Agamemnon. For when the bones of Orestes were brought from Tegea in accordance with an oracle they were buried here. Beside the grave of Orestes is a statue of Polydorus, son of Alcamenes, a king who rose to such honor that the magistrates seal with his likeness everything that requires sealing.
19. Epigraphy, Seg, 28.1245, 29.361, 35.626



Subjects of this text:

subject book bibliographic info
aeneas the tactician Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
aeschylus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
agias Johnston, Ancient Greek Divination (2008) 110
agios, tisamenos grandson Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
agurtês /-ai Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
aigospotami Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
amphiaraus Johnston, Ancient Greek Divination (2008) 110
amphilochus Johnston, Ancient Greek Divination (2008) 110
apollo, as father of manteis Johnston, Ancient Greek Divination (2008) 110
aristandros Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
aristophanes Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
bacchic de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
bacchus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
callias Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
chrêsmologos Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
cleander of phigalea Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
deiphonus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
dillery, john Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
diopeithes Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
divination, and authority Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
divination, and colonization Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
divination, and patronage Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
divination, and war Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
fire de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
gypsum de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
herodotus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
hierokles Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
homer, iliad Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
identity de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
initiates de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
lightning de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
lloyd, g.e.r. Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
mania, in warfare Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
mania Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
mantis, becoming a mantis Johnston, Ancient Greek Divination (2008) 110
mantis, guild/family membership of manteis' Johnston, Ancient Greek Divination (2008) 110
mantis Johnston, Ancient Greek Divination (2008) 110
manto Johnston, Ancient Greek Divination (2008) 110
megistias Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
melampodids Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
melampus, melampids Johnston, Ancient Greek Divination (2008) 110
mopsus Johnston, Ancient Greek Divination (2008) 110
mycale, battle of Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
myth de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
orphic, see titans, zagreus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
philochoros, on divination Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
plato, diotima (in symposion) Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
polyidus Johnston, Ancient Greek Divination (2008) 110
polykrates of samos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
priests, priestess de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
punishment de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
rites, ritual de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
satyra of larissa Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
speech de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
sthorys of thasos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
sybil, the Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
symmachos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
teisamenus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
telenikos Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
tellias, telliadae Johnston, Ancient Greek Divination (2008) 110
tellias of elis Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
theaenetus Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
theoclymenus Johnston, Ancient Greek Divination (2008) 110
thestor Johnston, Ancient Greek Divination (2008) 110
tiresias Johnston, Ancient Greek Divination (2008) 110
tisamenus Johnston, Ancient Greek Divination (2008) 110
titans, crime de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
titans, myth de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
titans, plaster de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
wine, wine-god de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
xenophon, on seers Eidinow, Oracles, Curses, and Risk Among the Ancient Greeks (2007) 253
xenophon Johnston and Struck, Mantikê: Studies in Ancient Divination (2005) 200
zeus, zeus lightning de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114
zeus de Jáuregui, Orphism and Christianity in Late Antiquity (2010) 114