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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 10.9.7


Λακεδαιμονίων δὲ ἀπαντικρὺ τούτων ἀναθήματά ἐστιν ἀπʼ Ἀθηναίων Διόσκουροι καὶ Ζεὺς καὶ Ἀπόλλων τε καὶ Ἄρτεμις, ἐπὶ δὲ αὐτοῖς Ποσειδῶν τε καὶ Λύσανδρος ὁ Ἀριστοκρίτου στεφανούμενος ὑπὸ τοῦ Ποσειδῶνος, Ἀγίας τε ὃς τῷ Λυσάνδρῳ τότε ἐμαντεύετο καὶ Ἕρμων ὁ τὴν ναῦν τοῦ Λυσάνδρου τὴν στρατηγίδα κυβερνῶν.Opposite these are offerings of the Lacedaemonians from spoils of the Athenians: the Dioscuri, Zeus, Apollo, Artemis, and beside these Poseidon, Lysander, son of Aristocritus, represented as being crowned by Poseidon, Agias, soothsayer to Lysander on the occasion of his victory, and Hermon, who steered his flag-ship.


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

8 results
1. Homer, Odyssey, 1.415-1.416, 15.160-15.178, 17.384-17.386 (8th cent. BCE - 7th cent. BCE)

2. Pindar, Olympian Odes, 6 (6th cent. BCE - 5th cent. BCE)

3. Herodotus, Histories, 9.33-9.35, 9.92-9.94 (5th cent. BCE - 5th cent. BCE)

9.33. 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. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. 9.34. By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. 9.35. The Spartans too were so eagerly desirous of winning Tisamenus that they granted everything that he demanded. When they had granted him this also, Tisamenus of Elis, now a Spartan, engaged in divination for them and aided them to win five very great victories. No one on earth save Tisamenus and his brother ever became citizens of Sparta. ,Now the five victories were these: one, the first, this victory at Plataea; next, that which was won at Tegea over the Tegeans and Argives; after that, over all the Arcadians save the Mantineans at Dipaea; next, over the Messenians at Ithome; lastly, the victory at Tanagra over the Athenians and Argives, which was the last won of the five victories. 9.92. He said this and added deed to word. For straightway the Samians bound themselves by pledge and oath to alliance with the Greeks. ,This done, the rest sailed away, but Leutychides bade Hegesistratus to sail with the Greeks because of the good omen of his name. The Greeks waited through that day, and on the next they sought and received favorable augury; their diviner was Deiphonus son of Evenius, a man of that Apollonia which is in the Ionian gulf. This man's father Evenius had once fared as I will now relate. 9.93. There is at Apollonia a certain flock sacred to the Sun, which in the daytime is pastured beside the river Chon, which flows from the mountain called Lacmon through the lands of Apollonia and empties into the sea by the harbor of Oricum. By night, those townsmen who are most notable for wealth or lineage are chosen to watch it, each man serving for a year, for the people of Apollonia set great store by this flock, being so taught by a certain oracle. It is kept in a cave far distant from the town. ,Now at the time of which I speak, Evenius was the chosen watchman. But one night he fell asleep, and wolves, coming past his guard into the cave, killed about sixty of the flock. When Evenius was aware of it, he held his peace and told no man, intending to restore what was lost by buying others. ,This matter was not, however, hidden from the people of Apollonia, and when it came to their knowledge they brought him to judgment and condemned him to lose his eyesight for sleeping at his watch. So they blinded Evenius, but from the day of their so doing their flocks bore no offspring, nor did their land yield fruit as before. ,Furthermore, a declaration was given to them at Dodona and Delphi, when they inquired of the prophets what might be the cause of their present ill: the gods told them by their prophets that they had done unjustly in blinding Evenius, the guardian of the sacred flock, “for we ourselves” (they said) “sent those wolves, and we will not cease from avenging him until you make him such restitution for what you did as he himself chooses and approves; when that is fully done, we ourselves will give Evenius such a gift as will make many men consider him happy.” 9.94. This was the oracle given to the people of Apollonia. They kept it secret and charged certain of their townsmen to carry the business through; they acted as I will now show. Coming and sitting down by Evenius at the place where he sat, they spoke of other matters, till at last they fell to commiserating his misfortune. Guiding the conversation in this way, they asked him what compensation he would choose, if the people of Apollonia should promise to requite him for what they had done. ,He, knowing nothing of the oracle, said he would choose for a gift the lands of certain named townsmen whom he thought to have the two fairest estates in Apollonia, and a house besides which he knew to be the fairest in the town; let him (he said) have possession of these, and he would lay aside his anger, and be satisfied with that by way of restitution. ,So he said this, and those who were sitting beside him said in reply: “Evenius, the people of Apollonia hereby make you that restitution for the loss of your sight, obeying the oracle given to them.” At that he was very angry, for he learned through this the whole story and saw that they had cheated him. They did, however, buy from the possessors and give him what he had chosen, and from that day he had a natural gift of divination, through which he won fame.
4. Demosthenes, Orations, 20.70 (4th cent. BCE - 4th cent. BCE)

5. Plutarch, Lysander, 12.1 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Themistocles, 22.2 (1st cent. CE - 2nd cent. CE)

7. Pausanias, Description of Greece, 1.15.1, 3.11.5, 10.9.11-10.9.12, 10.10.1-10.10.5 (2nd cent. CE - 2nd cent. CE)

1.15.1. As you go to the portico which they call painted, because of its pictures, there is a bronze statue of Hermes of the Market-place, and near it a gate. On it is a trophy erected by the Athenians, who in a cavalry action overcame Pleistarchus, to whose command his brother Cassander had entrusted his cavalry and mercenaries. This portico contains, first, the Athenians arrayed against the Lacedaemonians at Oenoe in the Argive territory. Date unknown. What is depicted is not the crisis of the battle nor when the action had advanced as far as the display of deeds of valor, but the beginning of the fight when the combatants were about to close. 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. 10.9.11. The Athenians refuse to confess that their defeat at Aegospotami was fairly inflicted, maintaining that they were betrayed by Tydeus and Adeimantus, their generals, who had been bribed, they say, with money by Lysander. As a proof of this assertion they quote the following oracle of the Sibyl:— And then on the Athenians will be laid grievous troubles By Zeus the high-thunderer, whose might is the greatest, On the war-ships battle and fighting, As they are destroyed by treacherous tricks, through the baseness of the captains. The other evidence that they quote is taken from the oracles of Musaeus:— For on the Athenians comes a wild rain Through the baseness of their leaders, but some consolation will there be For the defeat; they shall not escape the notice of the city, but shall pay the penalty. 10.9.12. So much for this belief. The struggle for the district called Thyrea Pausanias seems to refer to a battle in 548 B.C., but the date of the artist Antiphanes makes it more probable that the horse was dedicated to commemorate a later battle fought in 424 B.C. between the Lacedaemonians and the Argives 548 or 424 B.C was also foretold by the Sibyl, who said that the battle would be drawn. But the Argives claimed that they had the better of the engagement, and sent to Delphi a bronze horse, supposed to be the wooden horse of Troy . It is the work of Antiphanes of Argos . 10.10.1. On the base below the wooden horse is an inscription which says that the statues were dedicated from a tithe of the spoils taken in the engagement at Marathon. They represent Athena, Apollo, and Miltiades, one of the generals. of those called heroes there are Erechtheus, Cecrops, Pandion, Leos, Antiochus, son of Heracles by Meda, daughter of Phylas, as well as Aegeus and Acamas, one of the sons of Theseus. These heroes gave names, in obedience to a Delphic oracle, to tribes at Athens . Codrus however, the son of Melanthus, Theseus, and Neleus, these are not givers of names to tribes. 10.10.2. The statues enumerated were made by Pheidias, and really are a tithe of the spoils of the battle. But the statues of Antigonus, of his son Demetrius, and of Ptolemy the Egyptian, were sent to Delphi by the Athenians afterwards. The statue of the Egyptian they sent out of good-will; those of the Macedonians were sent because of the dread that they inspired. 10.10.3. Near the horse are also other votive offerings of the Argives, likenesses of the captains of those who with Polyneices made war on Thebes : Adrastus, the son of Talaus, Tydeus, son of Oeneus, the descendants of Proetus, namely, Capaneus, son of Hipponous, and Eteoclus, son of Iphis, Polyneices, and Hippomedon, son of the sister of Adrastus. Near is represented the chariot of Amphiaraus, and in it stands Baton, a relative of Amphiaraus who served as his charioteer. The last of them is Alitherses. 10.10.4. These are works of Hypatodorus and Aristogeiton, who made them, as the Argives themselves say, from the spoils of the victory which they and their Athenian allies won over the Lacedaemonians at Oenoe in Argive territory. 463-458 B.C From spoils of the same action, it seems to me, the Argives set up statues of those whom the Greeks call the Epigoni. For there stand statues of these also, Sthenelus, Alcmaeon, who I think was honored before Amphilochus on account of his age, Promachus also, Thersander, Aegialeus and Diomedes. Between Diomedes and Aegialeus is Euryalus. 10.10.5. Opposite them are other statues, dedicated by the Argives who helped the Thebans under Epaminondas to found Messene . The statues are of heroes: Danaus, the most powerful king of Argos, and Hypermnestra, for she alone of her sisters kept her hands undefiled. By her side is Lynceus also, and the whole family of them to Heracles, and further back still to Perseus.
8. Aeschines, Or., 3.184



Subjects of this text:

subject book bibliographic info
apollo Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
arcadians Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 130
argos Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
arkadia Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
asclepius Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
athenians Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
athens, conventions of memorialization in Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
attalids Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
benefactorss Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
catasterismic myth Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 130
civic life Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
dedications Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151
delphi, roman agora Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
delphi, temenos Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
delphi Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
divination Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
gauer, w. Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
healing magic Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
helen Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
herms Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
herodotus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
heroization, risk of Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
homer Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
honorific statues Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
iamus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
iconography and myth Pamias, Apollodoriana: Ancient Myths, New Crossroads (2017) 130
macedonians Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
marathon Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151
medicine Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
menelaus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
military seers, talismanic power of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
odysseus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
olympia Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166
olympics Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
pausanias Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151
pindar Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
portraits Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151, 166
sacred way Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151
seers, talismanic power of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
sparta Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227; Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 166; Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
statues, honorific Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
talismanic power, cultural and historical context of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
talismanic power, of seers Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
talismanic power, of spartan kings Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
talismanic power, related numinous phenomena and' Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
talismanic power, teisamenos Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
teiresias Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
teisamenos, as athlete Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
teisamenos, talismanic power of Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 38
theater Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 268
tisamenos Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227
treasury, athenians Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151
votive offerings Grzesik, Honorific Culture at Delphi in the Hellenistic and Roman Periods (2022) 151
zeus Edmonds, Drawing Down the Moon: Magic in the Ancient Greco-Roman World (2019) 227