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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 3.3.6


τηνικαῦτα δὲ αἱ πόλεις ἄγουσαι σπονδὰς ἔτυχον. ἀφικομένου δὲ τοῦ Λίχα Ὀρέστου τὰ ὀστᾶ ἀνεζήτουν· ἀνεζήτουν δὲ αὐτὰ ἐκ θεοπροπίου Σπαρτιᾶται. συνῆκεν οὖν ὁ Λίχας ὡς ἔστι κατακείμενα ἐν οἰκίᾳ χαλκέως, συνῆκε δὲ οὕτως· ὁπόσα ἐν τῇ τοῦ χαλκέως ἑώρα, παρέβαλεν αὐτὰ πρὸς τὸ ἐκ Δελφῶν μάντευμα, ἀνέμοις μὲν τοῦ χαλκέως εἰκάζων τὰς φύσας, ὅτι καὶ αὐταὶ βίαιον πνεῦμα ἠφίεσαν, τύπον δὲ τὴν σφῦραν καὶ τὸν ἄκμονα ἀντίτυπον ταύτῃ, πῆμα δὲ εἰκότως ἀνθρώπῳ τὸν σίδηρον, ὅτι ἐχρῶντο ἐς τὰς μάχας ἤδη τῷ σιδήρῳ· τὰ δὲ ἐπὶ τῶν ἡρώων καλουμένων ἂν εἶπεν ὁ θεὸς ἀνθρώπῳ πῆμα εἶναι τὸν χαλκόν.When Lichas arrived the Spartans were seeking the bones of Orestes in accordance with an oracle. Now Lichas inferred that they were buried in a smithy, the reason for this inference being this. Everything that he saw in the smithy he compared with the oracle from Delphi, likening to the winds the bellows, for that they too sent forth a violent blast, the hammer to the “stroke,” the anvil to the “counterstroke” to it, while the iron is naturally a “woe to man,” because already men were using iron in warfare. In the time of those called heroes the god would have called bronze a woe to man.


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

13 results
1. Aeschylus, Libation-Bearers, 612 (6th cent. BCE - 5th cent. BCE)

612. ἄλλαν δεῖ τινʼ ἐν λόγοις στυγεῖν 612. And there is in legend another murderous virgin to be loathed, note anchored=
2. Herodotus, Histories, 3.122.2, 4.15.3 (5th cent. BCE - 5th cent. BCE)

3.122.2. for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. 4.15.3. After saying this, he vanished. The Metapontines, so they say, sent to Delphi and asked the god what the vision of the man could mean; and the Pythian priestess told them to obey the vision, saying that their fortune would be better.
3. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

4. Thucydides, The History of The Peloponnesian War, 1.4, 1.8 (5th cent. BCE - 4th cent. BCE)

5. Demosthenes, Orations, 43.66 (4th cent. BCE - 4th cent. BCE)

6. Diodorus Siculus, Historical Library, 15.53.4 (1st cent. BCE - 1st cent. BCE)

15.53.4.  But Epameinondas, who saw that the soldiers were superstitious on account of the omens that had occurred, earnestly desired through his own ingenuity and strategy to reverse the scruples of the soldiery. Accordingly, a number of men having recently arrived from Thebes, he persuaded them to say that the arms on the temple of Heracles had surprisingly disappeared and that word had gone abroad in Thebes that the heroes of old had taken them up and set off to help the Boeotians. He placed before them another man as one who had recently ascended from the cave of Trophonius, who said that the god had directed them, when they won at Leuctra, to institute a contest with crowns for prizes in honour of Zeus the king. This indeed is the origin of this festival which the Boeotians now celebrate at Lebadeia.
7. Plutarch, Sayings of The Spartans, 19.6 (1st cent. CE - 2nd cent. CE)

19.6. When two persons accepted him as arbiter, he took them to the sacred precinct of Athena of the Brazen House, and made them swear to abide by his decision; and when they had given their oaths, he said, My decision, then, is that you are not to leave this sacred precinct before you compose your differences.
8. Plutarch, Aristides, 19.6, 20.3 (1st cent. CE - 2nd cent. CE)

9. Plutarch, Cimon, 8.5-8.7 (1st cent. CE - 2nd cent. CE)

10. Plutarch, Theseus, 16.3, 17.6, 36.1 (1st cent. CE - 2nd cent. CE)

11. Pausanias, Description of Greece, 1.17.2-1.17.3, 1.17.6, 1.32.5, 1.44.9, 2.29.8, 3.3.7, 3.17.1, 9.23.3 (2nd cent. CE - 2nd cent. CE)

1.17.2. In the gymnasium not far from the market-place, called Ptolemy's from the founder, are stone Hermae well worth seeing and a likeness in bronze of Ptolemy. Here also is Juba the Libyan and Chrysippus The Stoic philosopher, 280-207 B.C. of Soli . Hard by the gymnasium is a sanctuary of Theseus, where are pictures of Athenians fighting Amazons. This war they have also represented on the shield of their Athena and upon the pedestal of the Olympian Zeus. In the sanctuary of Theseus is also a painting of the battle between the Centaurs and the Lapithae. Theseus has already killed a Centaur, but elsewhere the fighting is still undecided. 1.17.3. The painting on the third wall is not intelligible to those unfamiliar with the traditions, partly through age and partly because Micon has not represented in the picture the whole of the legend. When Minos was taking Theseus and the rest of the company of young folk to Crete he fell in love with Periboea, and on meeting with determined opposition from Theseus, hurled insults at him and denied that he was a son of Poseidon, since he could not recover for him the signet-ring, which he happened to be wearing, if he threw it into the sea. With these words Minos is said to have thrown the ring, but they say that Theseus came up from the sea with that ring and also with a gold crown that Amphitrite gave him. 1.17.6. Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried his bones to Athens . 1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow. 1.44.9. On the top of the mountain is a temple of Zeus surnamed Aphesius (Releaser). It is said that on the occasion of the drought that once afflicted the Greeks Aeacus in obedience to an oracular utterance sacrificed in Aegina to Zeus God of all the Greeks, and Zeus rained and ended the drought, gaining thus the name Aphesius. Here there are also images of Aphrodite, Apollo, and Pan. 2.29.8. And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. 3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros. 3.17.1. Not far from the Orthia is a sanctuary of Eileithyia. They say that they built it, and came to worship Eileithyia as a goddess, because of an oracle from Delphi . The Lacedaemonians have no citadel rising to a conspicuous height like the Cadmea at Thebes and the Larisa at Argos . There are, however, hills in the city, and the highest of them they call the citadel. 9.23.3. Such was the beginning of Pindar's career as a lyric poet. When his reputation had already spread throughout Greece he was raised to a greater height of fame by an order of the Pythian priestess, who bade the Delphians give to Pindar one half of all the first-fruits they offered to Apollo. It is also said that on reaching old age a vision came to him in a dream. As he slept Persephone stood by him and declared that she alone of the deities had not been honored by Pindar with a hymn, but that Pindar would compose an ode to her also when he had come to her.
12. Epigraphy, Ig I , 40.64-40.67

13. Epigraphy, Ig I , 40.64-40.67



Subjects of this text:

subject book bibliographic info
aegean sea, floating configuration of islands in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
aegean sea, mythical reformulation of in song Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
aeschylus, in colonial contexts Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
aigeira Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians, epic vs. ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (epic, also atreids), perceived roots in sparta Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (peloponnese), archaeology Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (peloponnese), regionalization Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy), and akhaia in the peloponnese Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy), identity, emergence of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy), myth-ritual network of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
akhaia, akhaians (s. italy) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
androgeus (son of minos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
apoikia (settlement abroad, colony), gods taken to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
apollo Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
apollo delios/dalios (delos), songs for Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
apollo delios/dalios (delos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
apollo pythios (delphi), apollodorus Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
athenian empire, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
athenian empire, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
athenian empire, as theoric worshipping group Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
athenian empire Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
athens Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
catchment area, of cults, constant (re)forging of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
chorus, khoros, of islands Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
coinage, of s. italy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
concept, forging theoric communities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
delphi Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
dodona Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
epimenides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
ethnicity, ethnic identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
identity, general, ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
identity, general, local vs. central/panhellenic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
insular, local, in theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
islands, in the aegean, in delian league Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
islands, in the aegean, theoria to delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
islands, in the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
koinon (federation, league), akhaian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
magnesia on the maeander Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
memories, kept alive or evoked in ritual, of connectivity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
merging in choral performance Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
metapontion Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
minos, athenian tribute of youths to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
minos, changing portrayal of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
minos, popular with islanders Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
minos, thalassocracy of turning athenian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
minotaur Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
nostoi traditions, and akhaian identity in s. italy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
olympia, akhaian dedication to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
orestes, bones of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
pasiphae Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
peloponnese, fluid regional divisions in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
performances of myth and ritual (also song), (re)creation of worshipping groups Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
performances of myth and ritual (also song), imperceptibly imposing new authorities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
performances of myth and ritual (also song), thalassocracy as Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
phokis Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
plato Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 47
plutarch Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
polyidos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
region, and ethnicity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
skyros Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
space, religious, malleable and constantly changing Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
sparta, akhaians/atreids at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
tegea, orestes bones brought from Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 300
thalassocracy (sea-empire), as myth-ritual network in the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
thalassocracy (sea-empire), athenians taking over minoan Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, as economic network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, as network, general Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, as system of power relations Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, choral polis-theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theoria, sense of community Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
theseus, reformulating myth-ritual network of delian theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
thucydides, and aegean thalassocracy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
to apollo delios in exchange for liberation from cretan rule, of athens to minotaur Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
to apollo delios in exchange for liberation from cretan rule Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
tribute, religious, choral, to delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91
tribute, to athens, blurring of religious and monetary in choral dance' Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 91