Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 6.5.7

Δαρεῖος δὲ Ἀρταξέρξου παῖς νόθος, ὃς ὁμοῦ τῷ Περσῶν καὶ δήμῳ Σόγδιον καταπαύσας παῖδα Ἀρταξέρξου γνήσιον ἔσχεν ἀντʼ ἐκείνου τὴν ἀρχήν, οὗτος ὡς ἐβασίλευσεν ὁ Δαρεῖος—ἐπυνθάνετο γὰρ τοῦ Πουλυδάμαντος τὰ ἔργα—, πέμπων ἀγγέλους ὑπισχνούμενος δῶρα ἀνέπεισεν αὐτὸν ἐς Σοῦσά τε καὶ ἐς ὄψιν ἀφικέσθαι τὴν αὑτοῦ. ἔνθα δὴ κατὰ πρόκλησιν Περσῶν ἄνδρας τῶν καλουμένων ἀθανάτων ἀριθμὸν τρεῖς ἀθρόους οἱ μονομαχήσαντας ἀπέκτεινεν. ἔργων δὲ τῶν κατειλεγμένων οἱ τὰ μὲν ἐπὶ τῷ βάθρῳ τοῦ ἀνδριάντος ἐν Ὀλυμπίᾳ, τὰ δὲ καὶ δηλούμενά ἐστιν ὑπὸ τοῦ ἐπιγράμματος. Dareius, the bastard son of Artaxerxes, who with the support of the Persian common people put down Sogdius, the legitimate son of Artaxerxes, and ascended the throne in his stead, learning when he was king of the exploits of Pulydamas, sent messengers with the promise of gifts and persuaded him to come before his presence at Susa . There he challenged three of the Persians called Immortals to fight him—one against three— and killed them. Of his exploits enumerated, some are represented on the pedestal of the statue at Olympia, and others are set forth in the inscription.

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

9 results
1. Hebrew Bible, Genesis, 16 (9th cent. BCE - 3rd cent. BCE)
2. Aristophanes, Frogs, 1027-1028, 1026 (5th cent. BCE - 4th cent. BCE) 1026. εἶτα διδάξας Πέρσας μετὰ τοῦτ' ἐπιθυμεῖν ἐξεδίδαξα
3. Euripides, Suppliant Women, 453-455, 452 (5th cent. BCE - 5th cent. BCE)
4. Herodotus, Histories, 1.61.1-1.61.2, 3.1, 3.80.5 (5th cent. BCE - 5th cent. BCE) 3.1. Cyrus' son Cambyses was leading an army of his subjects, Ionian and Aeolian Greeks among them, against this Amasis for the following reason. Cambyses had sent a herald to Egypt asking Amasis for his daughter; he asked on the advice of an Egyptian, who advised it out of resentment against Amasis, that out of all the Egyptian physicians Amasis had dragged him away from his wife and children and sent him up to Persia when Cyrus sent to Amasis asking for the best eye-doctor in Egypt . ,Out of resentment, the Egyptian by his advice induced Cambyses to ask Amasis for his daughter, so that Amasis would either be wretched if he gave her, or hated by Cambyses if he did not. Amasis, intimidated by the power of Persia and frightened, could neither give his daughter nor refuse her; for he knew well that Cambyses was not going to take her as his wife but as his concubine. ,After considering the matter, he did as follows. There was a daughter of the former king Apries, all that was left of that family, quite tall and pretty, and her name was Nitetis; this girl Amasis adorned with clothes and gold and sent to Cambyses as his own daughter. ,But after a time, as he embraced her addressing her as the daughter of Amasis, the girl said to him, “O King, you do not understand how you have been made a fool of by Amasis, who dressed me in finery and sent me to you as his own daughter, when I am in fact the daughter of Apries, the ruler Amasis revolted from with the Egyptians and killed.” ,This speech and this crime that occurred turned Cyrus' son Cambyses, furiously angry, against Egypt . So the Persians say. 3.80.5. of all men he is the most inconsistent; for if you admire him modestly he is angry that you do not give him excessive attention, but if one gives him excessive attention he is angry because one is a flatter. But I have yet worse to say of him than that; he upsets the ancestral ways and rapes women and kills indiscriminately.
5. Diodorus Siculus, Historical Library, 13.82 (1st cent. BCE - 1st cent. BCE) 13.82. 1.  Now the sacred buildings which they constructed, and especially the temple of Zeus, bear witness to the grand manner of the men of that day. of the other sacred buildings some have been burned and others completely destroyed because of the many times the city has been taken in war, but the completion of the temple of Zeus, which was ready to receive its roof, was prevented by the war; and after the war, since the city had been completely destroyed, never in the subsequent years did the Acragantini find themselves able to finish their buildings.,2.  The temple has a length of three hundred and forty feet, a width of sixty, and a height of one hundred and twenty not including the foundation. And being as it is the largest temple in Sicily, it may not unreasonably be compared, so far as magnitude of its substructure is concerned, with the temples outside of Sicily; for even though, as it turned out, the design could not be carried out, the scale of the undertaking at any rate is clear.,3.  And though all other men build their temples either with walls forming the sides or with rows of columns, thrown enclosing their sanctuaries, this temple combines both these plans; for the columns were built in with the walls, the part extending outside the temple being rounded and that within square; and the circumference of the outer part of the column which extends from the wall is twenty feet and the body of a man may be contained in the fluting, while that of the inner part is twelve feet.,4.  The porticoes were of enormous size and height, and in the east pediment they portrayed The Battle between the Gods and the Giants which excelled in size and beauty, and in the west The Capture of Troy, in which each one of the heroes may be seen portrayed in a manner appropriate to his rôle.,5.  There was at that time also an artificial pool outside the city, seven stades in circumference and twenty cubits deep; into this they brought water and ingeniously contrived to produce a multitude of fish of every variety for their public feastings, and with the fish swans spent their time and a vast multitude of every other kind of bird, so that the pool was an object of great delight to gaze upon.,6.  And witness to the luxury of the inhabitants is also the extravagant cost of the monuments which they erected, some adorned with sculptured race-horses and others with the pet birds kept by girls and boys in their homes, monuments which Timaeus says he had seen extant even in his own lifetime.,7.  And in the Olympiad previous to the one we are discussing, namely, the Ninety-second, when Exaenetus of Acragas won the "stadion," he was conducted into the city in a chariot and in the procession there were, not to speak of the other things, three hundred chariots belonging to citizens of Acragas.,8.  Speaking generally, they led from youth onward a manner of life which was luxurious, wearing as they did exceedingly delicate clothing and gold ornaments and, besides, using strigils and oil-flasks made of silver and even of gold.
6. Pliny The Elder, Natural History, 7.152 (1st cent. CE - 1st cent. CE)
7. Aelian, Varia Historia, 12.43 (2nd cent. CE - 3rd cent. CE)
8. Lucian, Parliament of The Gods, 12 (2nd cent. CE - 2nd cent. CE)
9. Pausanias, Description of Greece, 6.9.8, 6.11.2-6.11.9, 6.15.6, 7.17.13-7.17.14, 10.9.2 (2nd cent. CE - 2nd cent. CE) 6.9.8. The response given by the Pythian priestess was, they say, as follows:— Last of heroes is Cleomedes of Astypalaea; Honor him with sacrifices as being no longer a mortal. So from this time have the Astypalaeans paid honors to Cleomedes as to a hero. 6.11.2. Not far from the kings mentioned stands a Thasian, Theagenes the son of Timosthenes. The Thasians say that Timosthenes was not the father of Theagenes, but a priest of the Thasian Heracles, a phantom of whom in the likeness of Timosthenes had intercourse with the mother of Theagenes. In his ninth year, they say, as he was going home from school, he was attracted by a bronze image of some god or other in the marketplace; so he caught up the image, placed it on one of his shoulders and carried it home. 6.11.3. The citizens were enraged at what he had done, but one of them, a respected man of advanced years, bade them not to kill the lad, and ordered him to carry the image from his home back again to the market-place. This he did, and at once became famous for his strength, his feat being noised abroad through-out Greece . 6.11.4. The achievements of Theagenes at the Olympian games have already—the most famous of them—been described Paus. 6.6.5 in my story, how he beat Euthymus the boxer, and how he was fined by the Eleans. On this occasion the pancratium, it is said, was for the first time on record won without a contest, the victor being Dromeus of Mantineia . At the Festival following this, Theagenes was the winner in the pancratium. 6.11.5. He also won three victories at Pytho . These were for boxing, while nine prizes at Nemea and ten at the Isthmus were won in some cases for the pancratium and in others for boxing. At Phthia in Thessaly he gave up training for boxing and the pancratium. He devoted himself to winning fame among the Greeks for his running also, and beat those who entered for the long race. His ambition was, I think, to rival Achilles by winning a prize for running in the fatherland of the swiftest of those who are called heroes. The total number of crowns that he won was one thousand four hundred. 6.11.6. When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. 6.11.7. But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi, and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. 6.11.8. Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. 6.11.9. There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina . 6.15.6. The Ionians of Erythrae dedicated a statue of Epitherses, son of Metrodorus, who won two boxing prizes at Olympia, two at Pytho, and also victories at Nemea and the Isthmus; the Syracusans dedicated two statues of Hiero at the public charge, while a third is the gift of Hiero's sons. I pointed out in a recent chapter Paus. 6.12.2 ow this Hiero had the same name as the son of Deinomenes, and, like him, was despot of Syracuse . 7.17.13. These are the most popular forms of the legend of Attis. In the territory of Dyme is also the grave of Oebotas the runner. Although this Oebotas was the first Achaean to win an Olympic victory, he yet received from them no special prize. Wherefore Oebotas pronounced a curse that no Achaean in future should win an Olympic victory. There must have been some god who was careful that the curse of Oebotas should be fulfilled, but the Achaeans by sending to Delphi at last learned why it was that they had been failing to win the Olympic crown. 7.17.14. So they dedicated the statue of Oebotas at Olympia and honored him in other ways, and then Sostratus of Pellene won the footrace for boys. It is still to-day a custom for the Achaeans who are going to compete at Olympia to sacrifice to Oebotas as to a hero, and, if they are successful, to place a wreath on the statue of Oebotas at Olympia . 10.9.2. The athletes and competitors in music that the majority of mankind have neglected, are, I think, scarcely worthy of serious attention; and the athletes who have left a reputation behind them I have set forth in my account of Elis . Paus. 6.1-18 There is a statue at Delphi of Phaylus of Crotona . He won no victory at Olympia, but his victories at Pytho were two in the pentathlum and one in the foot-race. He also fought at sea against the Persian, in a ship of his own, equipped by himself and manned by citizens of Crotona who were staying in Greece .

Subjects of this text:

subject	book bibliographic info
agorai	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
altar,altars	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
amasis	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
archelaus of macedon	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
aristophanes	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
artaxerxes i	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
athens and athenians,and religious authority	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
athens and athenians,cults and cult places of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
athens and athenians,marriage customs of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
athletes,worshipped	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
babylon	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
callimachus,poet	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
cambyses	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
clazomenae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
concubines	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
darius i,the great	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
darius ii	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
darius vase	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
diognetus of crete	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
ecclesia	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
egypt and egyptians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
erythrae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
eutelidas of sparta	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
euthycles of locri	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121, 122
euthymus of locri	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119, 121, 122
exaenetus of acragas	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
herodotus,on tyranny	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
herodotus of clazomenae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
honors,and prizes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
honors,reduplication of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
locri epizephyrii	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
lysippus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
marriage customs,of athenians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
marriage customs,of royalty	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
marriage customs,of tyrants	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
micon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
nothoi	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
oebotas of dyme	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119, 122
olympia	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
pallakai and pallakides	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
pausanias	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
pausanias the periegete	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121, 122
peisistratus and peisistratids	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
persia	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
persians	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
polydamas of scotussa	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119, 121, 122
poulydamas,olympic victor	Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 343
proedria,for athletes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
promachus of pellene	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
sanctuary,at delphi	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
schools	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
sculptors	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
sitêsis,for athletes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,and inscriptions	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,in the agora	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
statues,of athletes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,of chionis of sparta	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,of epitherses of erythrae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,of eutelidas of sparta	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,of euthycles of locri	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
statues,of euthymus of locri	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119, 122
statues,of herodotus of clazomenae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,of oebotas of dyme	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
statues,of polydamas of scotussa	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119, 122
statues,of promachus of pellene	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 119
statues,of theagenes of thasos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
statues,votive	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 122
thasos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
theagenes of thasos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 121
tyranny,greek attitudes towards	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101
tyranny,metaphysics of'	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 101