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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 1.29.2


Ἀθηναίοις δὲ καὶ ἔξω πόλεως ἐν τοῖς δήμοις καὶ κατὰ τὰς ὁδοὺς θεῶν ἐστιν ἱερὰ καὶ ἡρώων καὶ ἀνδρῶν τάφοι· ἐγγυτάτω δὲ Ἀκαδημία, χωρίον ποτὲ ἀνδρὸς ἰδιώτου, γυμνάσιον δὲ ἐπʼ ἐμοῦ. κατιοῦσι δʼ ἐς αὐτὴν περίβολός ἐστιν Ἀρτέμιδος καὶ ξόανα Ἀρίστης καὶ Καλλίστης· ὡς μὲν ἐγὼ δοκῶ καὶ ὁμολογεῖ τὰ ἔπη τὰ Πάμφω, τῆς Ἀρτέμιδός εἰσιν ἐπικλήσεις αὗται, λεγόμενον δὲ καὶ ἄλλον ἐς αὐτὰς λόγον εἰδὼς ὑπερβήσομαι. καὶ ναὸς οὐ μέγας ἐστίν, ἐς ὃν τοῦ Διονύσου τοῦ Ἐλευθερέως τὸ ἄγαλμα ἀνὰ πᾶν ἔτος κομίζουσιν ἐν τεταγμέναις ἡμέραις.Outside the city, too, in the parishes and on the roads, the Athenians have sanctuaries of the gods, and graves of heroes and of men. The nearest is the Academy, once the property of a private individual, but in my time a gymnasium. As you go down to it you come to a precinct of Artemis, and wooden images of Ariste (Best) and Calliste (Fairest). In my opinion, which is supported by the poems of Pamphos, these are surnames of Artemis. There is another account of them, which I know but shall omit. Then there is a small temple, into which every year on fixed days they carry the image of Dionysus Eleuthereus.


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

10 results
1. Euripides, Bacchae, 101, 13-54, 550-575, 83-100 (5th cent. BCE - 5th cent. BCE)

100. τέλεσαν, ταυρόκερων θεὸν 100. had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru
2. Thucydides, The History of The Peloponnesian War, 8.67.2 (5th cent. BCE - 4th cent. BCE)

8.67.2. Afterwards, when the day arrived, the conspirators enclosed the assembly in Colonus, a temple of Poseidon, a little more than a mile outside the city; when the commissioners simply brought forward this single motion, that any Athenian might propose with impunity whatever measure he pleased, heavy penalties being imposed upon any who should indict for illegality, or otherwise molest him for so doing.
3. Aristotle, Athenian Constitution, 54.7 (4th cent. BCE - 4th cent. BCE)

4. Cicero, On The Ends of Good And Evil, 5.1-5.5 (2nd cent. BCE - 1st cent. BCE)

5.1. Cum audissem audivissem ER Antiochum, Brute, ut solebam, solebam Vict. solebat cum M. Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. frater et T. Pomponius Luciusque Cicero, frater noster cognatione patruelis, amore germanus, constituimus inter nos ut ambulationem postmeridianam conficeremus in Academia, maxime quod is locus ab omni turba id temporis vacuus esset. itaque ad tempus ad Pisonem omnes. inde sermone vario sex illa a Dipylo stadia confecimus. cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus. 5.2. tum Piso: Naturane nobis hoc, inquit, datum dicam an errore quodam, ut, cum ea loca videamus, in quibus memoria dignos viros acceperimus multum esse versatos, magis moveamur, quam si quando eorum ipsorum aut facta audiamus aut scriptum aliquod aliquid R legamus? velut ego nunc moveor. venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; cuius etiam illi hortuli propinqui propinqui hortuli BE non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Equidem etiam curiam nostram—Hostiliam dico, non hanc novam, quae minor mihi esse esse mihi B videtur, posteaquam est maior—solebam intuens Scipionem, Catonem, Laelium, nostrum vero in primis avum cogitare; tanta vis admonitionis inest in locis; ut non sine causa ex iis memoriae ducta sit disciplina. 5.3. Tum Quintus: Est plane, Piso, ut dicis, inquit. nam me ipsum huc modo venientem convertebat ad sese Coloneus ille locus, locus lucus Valckenarius ad Callimach. p. 216 cf. Va. II p. 545 sqq. cuius incola Sophocles ob oculos versabatur, quem scis quam admirer quamque eo delecter. me quidem ad altiorem memoriam Oedipodis huc venientis et illo mollissimo carmine quaenam essent ipsa haec hec ipsa BE loca requirentis species quaedam commovit, iiter scilicet, sed commovit tamen. Tum Pomponius: At ego, quem vos ut deditum Epicuro insectari soletis, sum multum equidem cum Phaedro, quem unice diligo, ut scitis, in Epicuri hortis, quos modo praeteribamus, praeteribamus edd. praeteriebamus sed veteris proverbii admonitu vivorum memini, nec tamen Epicuri epicureum Non. licet oblivisci, si cupiam, cuius imaginem non modo in tabulis nostri familiares, sed etiam in poculis et in anulis nec tamen ... anulis habent Non. p. 70 anulis anellis Non. anelis R ambus anulis V habent. habebant Non. 5.4. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. ita enim se Athenis collocavit, ut sit paene unus ex Atticis, ut id etiam cognomen videatur habiturus. Ego autem tibi, Piso, assentior usu hoc venire, ut acrius aliquanto et attentius de claris viris locorum admonitu admonitum Non. cogitemus. ut acrius...cogitemus Non. p. 190, 191 scis enim me quodam tempore Metapontum venisse tecum neque ad hospitem ante devertisse, devertisse Lambini vetus cod. in marg. ed. rep. ; divertisse quam Pythagorae ipsum illum locum, ubi vitam ediderat, sedemque viderim. hoc autem tempore, etsi multa in omni parte Athenarum sunt in ipsis locis indicia summorum virorum, tamen ego illa moveor exhedra. modo enim fuit Carneadis, Carneadis Mdv. carneades quem videre videor—est enim nota imago—, a sedeque ipsa tanta tanti RN ingenii magnitudine orbata desiderari illam vocem puto. 5.5. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? inquit. an eum locum libenter libenter diligenter R invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? suo enim quisque enim unus quisque BE studio maxime ducitur. Et ille, cum erubuisset: Noli, inquit, ex me quaerere, qui in Phalericum etiam descenderim, quo in loco ad fluctum aiunt declamare solitum Demosthenem, ut fremitum assuesceret voce vincere. modo etiam paulum ad dexteram dextram RN de via declinavi, ut ad Pericli ad Pericli Gz. apicii R ad pericii BE ad peridis ( corr. in periclis) N ad periculis V sepulcrum sepulchrum BEV accederem. quamquam id quidem infinitum est in hac urbe; quacumque enim ingredimur, in aliqua historia vestigium ponimus. 5.1.  My dear Brutus, — Once I had been attending a lecture of Antiochus, as I was in the habit of doing, with Marcus Piso, in the building called the School of Ptolemy; and with us were my brother Quintus, Titus Pomponius, and Lucius Cicero, whom I loved as a brother but who was really my first cousin. We arranged to take our afternoon stroll in the Academy, chiefly because the place would be quiet and deserted at that hour of the day. Accordingly at the time appointed we met at our rendezvous, Piso's lodgings, and starting out beguiled with conversation on various subjects the three-quarters of a mile from the Dipylon Gate. When we reached the walks of the Academy, which are so deservedly famous, we had them entirely to ourselves, as we had hoped. 5.2.  Thereupon Piso remarked: "Whether it is a natural instinct or a mere illusion, I can't say; but one's emotions are more strongly aroused by seeing the places that tradition records to have been the favourite resort of men of note in former days, than by hearing about their deeds or reading their writings. My own feelings at the present moment are a case in point. I am reminded of Plato, the first philosopher, so we are told, that made a practice of holding discussions in this place; and indeed the garden close at hand yonder not only recalls his memory but seems to bring the actual man before my eyes. This was the haunt of Speusippus, of Xenocrates, and of Xenocrates' pupil Polemo, who used to sit on the very seat we see over there. For my own part even the sight of our senate-house at home (I mean the Curia Hostilia, not the present new building, which looks to my eyes smaller since its enlargement) used to call up to me thoughts of Scipio, Cato, Laelius, and chief of all, my grandfather; such powers of suggestion do places possess. No wonder the scientific training of the memory is based upon locality. 5.3.  "Perfectly true, Piso," rejoined Quintus. "I myself on the way here just now noticed yonder village of Colonus, and it brought to my imagination Sophocles who resided there, and who is as you know my great admiration and delight. Indeed my memory took me further back; for I had a vision of Oedipus, advancing towards this very spot and asking in those most tender verses, 'What place is this?' — a mere fancy no doubt, yet still it affected me strongly." "For my part," said Pomponius, "you are fond of attacking me as a devotee of Epicurus, and I do spend much of my time with Phaedrus, who as you know is my dearest friend, in Epicurus's Gardens which we passed just now; but I obey the old saw: I 'think of those that are alive.' Still I could not forget Epicurus, even if I wanted; the members of our body not only have pictures of him, but even have his likeness on their drinking-cups and rings. 5.4.  "As for our friend Pomponius," I interposed, "I believe he is joking; and no doubt he is a licensed wit, for he has so taken root in Athens that he is almost an Athenian; in fact I expect he will get the surname of Atticus! But I, Piso, agree with you; it is a common experience that places do strongly stimulate the imagination and vivify our ideas of famous men. You remember how I once came with you to Metapontum, and would not go to the house where we were to stay until I had seen the very place where Pythagoras breathed his last and the seat he sat in. All over Athens, I know, there are many reminders of eminent men in the actual place where they lived; but at the present moment it is that alcove over there which appeals to me, for not long ago it belonged to Carneades. I fancy I see him now (for his portrait is familiar), and I can imagine that the very place where he used to sit misses the sound of his voice, and mourns the loss of that mighty intellect. 5.5.  "Well, then," said Piso, "as we all have some association that appeals to us, what is it that interests our young friend Lucius? Does he enjoy visiting the spot where Demosthenes and Aeschines used to fight their battles? For we are all specially influenced by our own favourite study." "Pray don't ask me," answer Lucius with a blush; "I have actually made a pilgrimage down to the Bay of Phalerum, where they say Demosthenes used to practise declaiming on the beach, to learn to pitch his voice so as to overcome an uproar. Also only just now I turned off the road a little way on the right, to visit the tomb of Pericles. Though in fact there is no end to it in this city; wherever we go we tread historic ground.
5. Cicero, On Duties, 5.1-5.2 (2nd cent. BCE - 1st cent. BCE)

6. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE)

7. Alciphron, Letters, 4.18.16 (2nd cent. CE - 3rd cent. CE)

8. Pausanias, Description of Greece, 1.2.5, 1.20.3, 1.29.3-1.29.15, 1.30.3, 1.38.8, 2.2.6, 2.4.7, 2.7.5-2.7.6, 3.18.4, 3.20.3, 7.21.6 (2nd cent. CE - 2nd cent. CE)

1.2.5. One of the porticoes contains shrines of gods, and a gymnasium called that of Hermes. In it is the house of Pulytion, at which it is said that a mystic rite was performed by the most notable Athenians, parodying the Eleusinian mysteries. But in my time it was devoted to the worship of Dionysus. This Dionysus they call Melpomenus (Minstrel), on the same principle as they call Apollo Musegetes (Leader of the Muses). Here there are images of Athena Paeonia (Healer), of Zeus, of Mnemosyne (Memory) and of the Muses, an Apollo, the votive offering and work of Eubulides, and Acratus, a daemon attendant upon Apollo; it is only a face of him worked into the wall. After the precinct of Apollo is a building that contains earthen ware images, Amphictyon, king of Athens, feasting Dionysus and other gods. Here also is Pegasus of Eleutherae, who introduced the god to the Athenians. Herein he was helped by the oracle at Delphi, which called to mind that the god once dwelt in Athens in the days of Icarius. 1.20.3. The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne. 1.29.3. Such are their sanctuaries here, and of the graves the first is that of Thrasybulus son of Lycus, in all respects the greatest of all famous Athenians, whether they lived before him or after him. The greater number of his achievements I shall pass by, but the following facts will suffice to bear out my assertion. He put down what is known as the tyranny of the Thirty 403 B.C., setting out from Thebes with a force amounting at first to sixty men; he also persuaded the Athenians, who were torn by factions, to be reconciled, and to abide by their compact. His is the first grave, and after it come those of Pericles, Chabrias Died 357 B.C. and Phormio. A famous Athenian admiral who fought well in the early part of the Peloponnesian War. 1.29.4. There is also a monument for all the Athenians whose fate it has been to fall in battle, whether at sea or on land, except such of them as fought at Marathon. These, for their valor, have their graves on the field of battle, but the others lie along the road to the Academy, and on their graves stand slabs bearing the name and parish of each. First were buried those who in Thrace, after a victorious advance as far as Drabescus c. 465 B.C., were unexpectedly attacked by the Edonians and slaughtered. There is also a legend that they were struck by lightning. 1.29.5. Among the generals were Leagrus, to whom was entrusted chief command of the army, and Sophanes of Decelea, who killed when he came to the help of the Aeginetans Eurybates the Argive, who won the prize in the pentathlon A group of five contests: leaping, foot-racing, throwing the quoit, throwing the spear, wrestling. at the Nemean games. This was the third expedition which the Athenians dispatched out of Greece . For against Priam and the Trojans war was made with one accord by all the Greeks; but by them selves the Athenians sent armies, first with Iolaus to Sardinia, secondly to what is now Ionia, and thirdly on the present occasion to Thrace . 1.29.6. Before the monument is a slab on which are horsemen fighting. Their names are Melanopus and Macartatus, who met their death fighting against the Lacedaemonians and Boeotians on the borders of Eleon and Tanagra . There is also a grave of Thessalian horsemen who, by reason of an old alliance, came when the Peloponnesians with Archidamus invaded Attica with an army for the first time 431 B.C., and hard by that of Cretan bowmen. Again there are monuments to Athenians: to Cleisthenes, who invented the system of the tribes at present existing 508 B.C., and to horsemen who died when the Thessalians shared the fortune of war with the Athenians. 1.29.7. Here too lie the men of Cleone, who came with the Argives into Attica 457 B.C. ; the occasion whereof I shall set forth when in the course of my narrative I come to the Argives. There is also the grave of the Athenians who fought against the Aeginetans before the Persian invasion. It was surely a just decree even for a democracy when the Athenians actually allowed slaves a public funeral, and to have their names inscribed on a slab, which declares that in the war they proved good men and true to their masters. There are also monuments of other men, their fields of battle lying in various regions. Here lie the most renowned of those who went against Olynthus 349 B.C., and Melesander who sailed with a fleet along the Maeander into upper Caria 430 B.C. ; 1.29.8. also those who died in the war with Cassander, and the Argives who once fought as the allies of Athens . It is said that the alliance between the two peoples was brought about thus. Sparta was once shaken by an earthquake, and the Helots seceded to Ithome . 461 B.C. After the secession the Lacedaemonians sent for help to various places, including Athens, which dispatched picked troops under the command of Cimon, the son of Miltiades. These the Lacedaemonians dismissed, because they suspected them. 1.29.9. The Athenians regarded the insult as intolerable, and on their way back made an alliance with the Argives, the immemorial enemies of the Lacedaemonians. Afterwards, when a battle was imminent at Tanagra 457 B.C., the Athenians opposing the Boeotians and Lacedaemonians, the Argives reinforced the Athenians. For a time the Argives had the better, but night came on and took from them the assurance of their victory, and on the next day the Lacedaemonians had the better, as the Thessalians betrayed the Athenians. 1.29.10. It occurred to me to tell of the following men also, firstly Apollodorus, commander of the mercenaries, who was an Athenian dispatched by Arsites, satrap of Phrygia by the Hellespont, and saved their city for the Perinthians when Philip had invaded their territory with an army. 340 B.C. He, then, is buried here, and also Eubulus A contemporary of Demosthenes. the son of Spintharus, along with men who though brave were not attended by good fortune; some attacked Lachares when he was tyrant, others planned the capture of the Peiraeus when in the hands of a Macedonian garrison, but before the deed could be accomplished were betrayed by their accomplices and put to death. 1.29.11. Here also lie those who fell near Corinth . 394 B.C. Heaven showed most distinctly here and again at Leuctra 371 B.C. that those whom the Greeks call brave are as nothing if Good Fortune be not with them, seeing that the Lacedaemonians, who had on this occasion overcome Corinthians and Athenians, and furthermore Argives and Boeotians, were afterwards at Leuctra so utterly overthrown by the Boeotians alone. After those who were killed at Corinth, we come across elegiac verses declaring that one and the same slab has been erected to those who died in Euboea and Chios 445 B.C., and to those who perished in the remote parts of the continent of Asia, or in Sicily . 1.29.12. The names of the generals are inscribed with the exception of Nicias, and among the private soldiers are included the Plataeans along with the Athenians. This is the reason why Nicias was passed over, and my account is identical with that of Philistus, who says that while Demosthenes made a truce for the others and excluded himself, attempting to commit suicide when taken prisoner, Nicias voluntarily submitted to the surrender. 413 B.C. For this reason Nicias had not his name inscribed on the slab, being condemned as a voluntary prisoner and an unworthy soldier. 1.29.13. On another slab are the names of those who fought in the region of Thrace and at Megara 445 B.C., and when Alcibiades persuaded the Arcadians in Mantinea and the Eleans to revolt from the Lacedaemonians 420 B.C., and of those who were victorious over the Syracusans before Demosthenes arrived in Sicily . Here were buried also those who fought in the sea-fights near the Hellespont 409 B.C., those who opposed the Macedonians at Charonea 338 B.C., those who marched with Cleon to Amphipolis 422 B.C., those who were killed at Delium in the territory of Tanagra 424 B.C., the men Leosthenes led into Thessaly, those who sailed with Cimon to Cyprus 449 B.C., and of those who with Olympiodorus See Paus. 1.26.3 . expelled the garrison not more than thirteen men. 1.29.14. The Athenians declare that when the Romans were waging a border war they sent a small force to help them, and later on five Attic warships assisted the Romans in a naval action against the Carthaginians. Accordingly these men also have their grave here. The achievements of Tolmides and his men, and the manner of their death, I have already set forth, and any who are interested may take note that they are buried along this road. Here lie too those who with Cimon achieved the great feat of winning a land and naval victory on one and the same day. 466 B.C. 1.29.15. Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus Stoic philosophers. of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus 463-1 B.C., and Lycurgus, A contemporary of Demosthenes. the son of Lycophron; 1.30.3. Not far from the Academy is the monument of Plato, to whom heaven foretold that he would be the prince of philosophers. The manner of the foretelling was this. On the night before Plato was to become his pupil Socrates in a dream saw a swan fly into his bosom. Now the swan is a bird with a reputation for music, because, they say, a musician of the name of Swan became king of the Ligyes on the other side of the Eridanus beyond the Celtic territory, and after his death by the will of Apollo he was changed into the bird. I am ready to believe that a musician became king of the Ligyes, but I cannot believe that a bird grew out of a man. 1.38.8. When you have turned from Eleusis to Boeotia you come to the Plataean land, which borders on Attica . Formerly Eleutherae formed the boundary on the side towards Attica, but when it came over to the Athenians henceforth the boundary of Boeotia was Cithaeron. The reason why the people of Eleutherae came over was not because they were reduced by war, but because they desired to share Athenian citizenship and hated the Thebans. In this plain is a temple of Dionysus, from which the old wooden image was carried off to Athens . The image at Eleutherae at the present day is a copy of the old one. 2.2.6. The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus 2.4.7. Above it are a temple of the Mother of the gods and a throne; the image and the throne are made of stone. The temple of the Fates and that of Demeter and the Maid have images that are not exposed to view. Here, too, is the temple of Hera Bunaea set up by Bunus the son of Hermes. It is for this reason that the goddess is called Bunaea. 2.7.5. On the modern citadel is a sanctuary of Fortune of the Height, and after it one of the Dioscuri. Their images and that of Fortune are of wood. On the stage of the theater built under the citadel is a statue of a man with a shield, who they say is Aratus, the son of Cleinias. After the theater is a temple of Dionysus. The god is of gold and ivory, and by his side are Bacchanals of white marble. These women they say are sacred to Dionysus and maddened by his inspiration. The Sicyonians have also some images which are kept secret. These one night in each year they carry to the temple of Dionysus from what they call the Cosmeterium (Tiring-room), and they do so with lighted torches and native hymns. 2.7.6. The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot. 3.18.4. The story of Artemis Cnagia is as follows. Cnageus, they say, was a native who joined the Dioscuri in their expedition against Aphidna . Being taken prisoner in the battle and sold into Crete, he lived as a slave where the Cretans had a sanctuary of Artemis; but in course of time he ran away in the company of the maiden priestess, who took the image with her. It is for this reason that they name Artemis Cnagia. 3.20.3. Crossing from here a river Phellia, and going past Amyclae along a road leading straight towards the sea, you come to the site of Pharis, which was once a city of Laconia . Turning away from the Phellia to the right is the road that leads to Mount Taygetus. On the plain is a precinct of Zeus Messapeus, who is surnamed, they say, after a man who served the god as his priest. Leaving Taygetus from here you come to the site of the city Bryseae . There still remains here a temple of Dionysus with an image in the open. But the image in the temple women only may see, for women by themselves perform in secret the sacrificial rites. 7.21.6. Near to the theater there is a precinct sacred to a native lady. Here are images of Dionysus, equal in number to the ancient cities, and named after them Mesateus, Antheus and Aroeus. These images at the festival of Dionysus they bring into the sanctuary of the Dictator. This sanctuary is on the right of the road from the market-place to the sea-quarter of the city.
9. Diogenes Laertius, Lives of The Philosophers, 3.41, 3.43 (3rd cent. CE - 3rd cent. CE)

3.41. He was buried in the Academy, where he spent the greatest part of his life in philosophical study. And hence the school which he founded was called the Academic school. And all the students there joined in the funeral procession. The terms of his will were as follows:These things have been left and devised by Plato: the estate in Iphistiadae, bounded on the north by the road from the sanctuary at Cephisia, on the south by the Heracleum in Iphistiadae, on the east by the property of Archestratus of Phrearrhi, on the west by that of Philippus of Chollidae: this it shall be unlawful for anyone to sell or alienate, but it shall be the property of the boy Adeimantus to all intents and purposes: 3.43. Household furniture, as set down in the inventory of which Demetrius has the duplicate. I owe no one anything. My executors are Leosthenes, Speusippus, Demetrius, Hegias, Eurymedon, Callimachus and Thrasippus.Such were the terms of his will. The following epitaphs were inscribed upon his tomb:Here lies the god-like man Aristocles, eminent among men for temperance and the justice of his character. And he, if ever anyone, had the fullest meed of praise for wisdom, and was too great for envy.Next:
10. Epigraphy, Ig Ii2, 1008, 1011, 1006



Subjects of this text:

subject book bibliographic info
academy, athens Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
academy road Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
academy xiii Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
acropolis, athens Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
acropolis (athens) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
agora xi–xiii Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
aias Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
alcamenes Bernabe et al., Redefining Dionysos (2013) 409
altar Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
amphictyon Bernabe et al., Redefining Dionysos (2013) 409
animal species, bull Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
antagonism, between immortals and mortals Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
antagonism, divine, and cult Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
apodeixis Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
apollo, cults of, zosterios Parker, Polytheism and Society at Athens (2005) 57
arrival Bernabe et al., Redefining Dionysos (2013) 409
artemis, and iphigeneia Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
artemis, artemis triklaria Bernabe et al., Redefining Dionysos (2013) 409
artemis Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
athena Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33; Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
boeotia, boeotian Bernabe et al., Redefining Dionysos (2013) 409
corinth, corinthian Bernabe et al., Redefining Dionysos (2013) 409
crops Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
cult, and divine antagonism Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
cult, cultic acts for specific cults, the corresponding god or place Bernabe et al., Redefining Dionysos (2013) 409
cult Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
daimon Bernabe et al., Redefining Dionysos (2013) 312
delcourt, m. Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
delphi, delphian, delphic Bernabe et al., Redefining Dionysos (2013) 409
demes, religion of Parker, Polytheism and Society at Athens (2005) 57
demosion sema Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
destruction Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
dionysi, dionysoi, dionysoses Bernabe et al., Redefining Dionysos (2013) 409
dionysia Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
dionysion Bernabe et al., Redefining Dionysos (2013) 409
dionysos, arrival Bernabe et al., Redefining Dionysos (2013) 312
dionysos, dionysos aisymnetes Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos antheus Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos aroeus Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos eleuthereus Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos limnaios/en lymnais Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos lysios Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos mesateus Bernabe et al., Redefining Dionysos (2013) 409
dionysos, dionysos xenos Bernabe et al., Redefining Dionysos (2013) 312
dionysos, eleuthereus Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
dionysos, epiphany Bernabe et al., Redefining Dionysos (2013) 312
dionysos Bernabe et al., Redefining Dionysos (2013) 312, 409
dipylon gate Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
eleutheria Bernabe et al., Redefining Dionysos (2013) 409
ephebes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
eurypylos Bernabe et al., Redefining Dionysos (2013) 409
eutaxia Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
evidence, problems of Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
farnell Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
gods, as antagonists of heroes and heroines Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
gods, as distinct from heroes Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
grave, grave of plato Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
grave Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
great dionysia, city dionysia Bernabe et al., Redefining Dionysos (2013) 409
gymnasia, academy Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
gymnasium Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
hellenismos / hellenic Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
hera Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
holy man Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
initiation, initiatory rites Bernabe et al., Redefining Dionysos (2013) 409
inscription Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
iphigeneia, and artemis Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
kallisto Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
kerameikos Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
kore Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
libation Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
liberation Bernabe et al., Redefining Dionysos (2013) 409
lindos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
mania μανία, maniacal Bernabe et al., Redefining Dionysos (2013) 312, 409
marinus of neapolis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
mask, masked Bernabe et al., Redefining Dionysos (2013) 312
mousikē Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 202
muse Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 202
myth, and history Lyons, Gender and Immortality: Heroines in Ancient Greek Myth and Cult (1997) 73
myth, mythical Bernabe et al., Redefining Dionysos (2013) 312
night, nocturnal Bernabe et al., Redefining Dionysos (2013) 409
oracle, oracular, oracle of delphi Bernabe et al., Redefining Dionysos (2013) 409
oracle, oracular Bernabe et al., Redefining Dionysos (2013) 409
pagan / paganism Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
patras Bernabe et al., Redefining Dionysos (2013) 409
pausanias Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
pegasos Bernabe et al., Redefining Dionysos (2013) 409
penteterides Parker, Polytheism and Society at Athens (2005) 57
phytalmios at sunium Parker, Polytheism and Society at Athens (2005) 57
pindar, conception of authority Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 202
pindar Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 202
plato Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 202; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
polyandreion at marathon Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
poseidon, titles and cult places hippios Parker, Polytheism and Society at Athens (2005) 57
procession Bernabe et al., Redefining Dionysos (2013) 409; Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
procharisteria Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
proclus (neoplatonist) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
proschaireteria Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
rhodes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
rite, ritual Bernabe et al., Redefining Dionysos (2013) 312, 409
sacrifice Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
sanctuaries in athens Parker, Polytheism and Society at Athens (2005) 57
sanctuaries in attica Parker, Polytheism and Society at Athens (2005) 57
sanctuaries periurban Parker, Polytheism and Society at Athens (2005) 57
sanctuary Bernabe et al., Redefining Dionysos (2013) 409
sicyon, sicyonian Bernabe et al., Redefining Dionysos (2013) 409
space, lieu de mémoire /\u2009mnemotope Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
space, symbolic space Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
statue, athena parthenos Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
sulla Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 290
temple Bernabe et al., Redefining Dionysos (2013) 409
theater, theatrical Bernabe et al., Redefining Dionysos (2013) 312, 409
thebes, theban Bernabe et al., Redefining Dionysos (2013) 312
torch-race Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 163
torches Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
tragedy, tragic Bernabe et al., Redefining Dionysos (2013) 312
tritopatores Parker, Polytheism and Society at Athens (2005) 57
wine Bernabe et al., Redefining Dionysos (2013) 312
wreath Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 33
xoanon ξόανον' Bernabe et al., Redefining Dionysos (2013) 409