Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 7.4.4

τὸ δὲ ἱερὸν τὸ ἐν Σάμῳ τῆς Ἥρας εἰσὶν οἳ ἱδρύσασθαί φασι τοὺς ἐν τῇ Ἀργοῖ πλέοντας, ἐπάγεσθαι δὲ αὐτοὺς τὸ ἄγαλμα ἐξ Ἄργους· Σάμιοι δὲ αὐτοὶ τεχθῆναι νομίζουσιν ἐν τῇ νήσῳ τὴν θεὸν παρὰ τῷ Ἰμβράσῳ ποταμῷ καὶ ὑπὸ τῇ λύγῳ τῇ ἐν τῷ Ἡραίῳ κατʼ ἐμὲ ἔτι πεφυκυίᾳ. εἶναι δʼ οὖν τὸ ἱερὸν τοῦτο ἐν τοῖς μάλιστα ἀρχαῖον ὃ οὐχ ἥκιστα ἄν τις καὶ ἐπὶ τῷ ἀγάλματι τεκμαίροιτο· ἔστι γὰρ δὴ ἀνδρὸς ἔργον Αἰγινήτου Σμίλιδος τοῦ Εὐκλείδου. οὗτος ὁ Σμῖλίς ἐστιν ἡλικίαν κατὰ Δαίδαλον, δόξης δὲ οὐκ ἐς τὸ ἴσον ἀφίκετο· Some say that the sanctuary of Hera in Samos was established by those who sailed in the Argo, and that these brought the image from Argos . But the Samians themselves hold that the goddess was born in the island by the side of the river Imbrasus under the withy that even in my time grew in the Heraeum. That this sanctuary is very old might be inferred especially by considering the image; for it is the work of an Aeginetan, Smilis, the son of Eucleides. This Smilis was a contemporary of Daedalus, though of less repute.

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1. Homer, Iliad, 14.293-14.296 (8th cent. BCE - 7th cent. BCE) 14.293. /in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about 14.294. /in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about 14.295. /even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.296. /even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount.
2. Homer, Odyssey, 12.69-12.72 (8th cent. BCE - 7th cent. BCE)
3. Pindar, Pythian Odes, 4.184-4.187 (6th cent. BCE - 5th cent. BCE)
4. Herodotus, Histories, 8.55 (5th cent. BCE - 5th cent. BCE) 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this.
5. Callimachus, Hymn To Delos, 285, 284 (4th cent. BCE - 3rd cent. BCE)
6. Apollonius of Rhodes, Argonautica, 4.294-4.297, 4.509-4.510, 4.640-4.644 (3rd cent. BCE - 3rd cent. BCE) 4.294. ὧς ἄρʼ ἔφη· τοῖσιν δὲ θεὰ τέρας ἐγγυάλιξεν 4.295. αἴσιον, ᾧ καὶ πάντες ἐπευφήμησαν ἰδόντες 4.296. στέλλεσθαι τήνδʼ οἶμον. ἐπιπρὸ γὰρ ὁλκὸς ἐτύχθη 4.297. οὐρανίης ἀκτῖνος, ὅπῃ καὶ ἀμεύσιμον ἦεν. 4.509. Ἀργὼ καὶ Μινύας Κρονίης ἁλός. ἀλλʼ ἀπέρυκεν 4.510. Ἥρη σμερδαλέῃσι κατʼ αἰθέρος ἀστεροπῇσιν. 4.640. ἀλλʼ Ἥρη σκοπέλοιο καθʼ Ἑρκυνίου ἰάχησεν 4.641. οὐρανόθεν προθοροῦσα· φόβῳ δʼ ἐτίναχθεν ἀυτῆς 4.642. πάντες ὁμῶς· δεινὸν γὰρ ἐπὶ μέγας ἔβραχεν αἰθήρ. 4.643. ἂψ δὲ παλιντροπόωντο θεᾶς ὕπο, καί ῥʼ ἐνόησαν 4.644. τὴν οἶμον, τῇπέρ τε καὶ ἔπλετο νόστος ἰοῦσιν.
7. Diodorus Siculus, Historical Library, 2.1.4, 2.16-2.19 (1st cent. BCE - 1st cent. BCE) 2.1.4.  In the earliest age, then, the kings of Asia were native-born, and in connection with them no memory is preserved of either a notable deed or a personal name. The first to be handed down by tradition to history and memory for us as one who achieved great deeds is Ninus, king of the Assyrians, and of him we shall now endeavour to give a detailed account. For being by nature a warlike man and emulous of valour, he supplied the strongest of the young men with arms, and by training them for a considerable time he accustomed them to every hardship and all the dangers of war. 2.16. 1.  But after Semiramis had put in order the affairs of Ethiopia and Egypt she returned with her force to Bactra in Asia. And since she had great forces and had been at peace for some time she became eager to achieve some brilliant exploit in war.,2.  And when she was informed that the Indian nation was the largest one in the world and likewise possessed both the most extensive and the fairest country, she purposed to make a campaign into India. Stabrobates at that time was king of the country and had a multitude of soldiers without number; and many elephants were also at his disposal, fitted out in an exceedingly splendid fashion with such things as would strike terror in war.,3.  For India is a land of unusual beauty, and since it is traversed by many rivers it is supplied with water over its whole area and yields two harvests each year; consequently it has such an abundance of the necessities of life that at all times it favours its inhabitants with a bounteous enjoyment of them. And it is said that because of the favourable climate in those parts the country has never experienced a famine or a destruction of crops.,4.  It also has an unbelievable number of elephants, which both in courage and in strength of body far surpass those of Libya, and likewise gold, silver, iron, and copper; furthermore, within its borders are to be found great quantities of precious stones of every kind and of practically all other things which contribute to luxury and wealth. When Semiramis had received a detailed account of these facts she was led to begin her war against the Indians, although she had been done no injury by them.,5.  And realizing that she needed an exceedingly great force in addition to what she had she despatched messengers to all the satrapies, commanding the governors to enrol the bravest of the young men and setting their quota in accordance with the size of each nation; and she further ordered them all to make new suits of armour and to be at hand, brilliantly equipped in every other respect, at Bactra on the third year thereafter.,6.  She also summoned shipwrights from Phoenicia, Syria, Cyprus, and the rest of the lands along the sea, and shipping thither an abundance of timber she ordered them to build river boats which could be taken to pieces.,7.  For the Indus river, by reason of its being the largest in that region and the boundary of her kingdom, required many boats, some for the passage across and others from which to defend the former from the Indians; and since there was no timber near the river the boats had to be brought from Bactriana by land.,8.  Observing that she was greatly inferior because of her lack of elephants, Semiramis conceived the plan of making dummies like these animals, in the hope that the Indians would be struck with terror because of their belief that no elephants ever existed at all apart from those found in India.,9.  Accordingly she chose out three hundred thousand black oxen and distributed their meat among her artisans and the men who had been assigned to the task of making the figures, but the hides she sewed together and stuffed with straw, and thus made dummies, copying in every detail the natural appearance of these animals. Each dummy had within it a man to take care of it and a camel and, when it was moved by the latter, to those who saw it from a distance it looked like an actual animal.,10.  And the artisans who were engaged in making these dummies for her worked at their task in a certain court which had been surrounded by a wall and had gates which were carefully guarded, so that no worker within could pass out no one from outside could come in to them. This she did in order that no one from the outside might see what was taking place and that no report about the dummies might escape to the Indians. 2.17. 1.  When the boats and the beasts had been prepared in the two allotted years, on the third she summoned her forces from everywhere to Bactriana. And the multitude of the army which was assembled, as Ctesias of Cnidus has recorded, was three million foot-soldiers, two hundred thousand cavalry, and one hundred thousand chariots.,2.  There were also men mounted on camels, carrying swords four cubits long, as many in number as the chariots. And river boats which could be taken apart she built to the number of two thousand, and she had collected camels to carry the vessels overland. Camels also bore the dummies of the elephants, as has been mentioned; and the soldiers, by bringing their horses up to these camels, accustomed them not to fear the savage nature of the beasts.,3.  A similar thing was also done many years later by Perseus, the king of the Macedonians, before his decisive conflict with the Romans who had elephants from Libya. But neither in his case did it turn out that the zeal and ingenuity displayed in such matters had any effect on the conflict, nor in that of Semiramis, as will be shown more precisely in our further account.,4.  When Stabrobates, the king of the Indians, heard of the immensity of the forces mentioned and of the exceedingly great preparations which had been made for the war, he was anxious to surpass Semiramis in every respect.,5.  First of all, then, he made four thousand river boats out of reeds; for along its rivers and marshy places India produces a great abundance of reeds, so large in diameter that a man cannot easily put his arms about them; and it is said, furthermore, that ships built of these are exceedingly serviceable, since this wood does not rot.,6.  Moreover, he gave great care to the preparation of his arms and by visiting all India gathered a far greater force than that which had been collected by Semiramis.,7.  Furthermore, holding a hunt of the wild elephants and multiplying many times the number already at his disposal, he fitted them all out splendidly with such things as would strike terror in war;,8.  and the consequence was that when they advanced to the attack the multitude of them as well as the towers upon their backs made them appear like a thing beyond the power of human nature to understand. 2.18. 1.  When he had made all his preparations for the war he despatched messengers to Semiramis, who was already on the road, accusing her of being the aggressor in the war although she had been injured in no respect; then, in the course of his letter, after saying many slanderous things against her as being a strumpet and calling upon the gods as witnesses, he threatened her with crucifixion when he had defeated her.,2.  Semiramis, however, on reading his letter dismissed his statements with laughter and remarked, "It will be in deeds that the Indian will make trial of my valour." And when her advance brought her with her force to the Indus river she found the boats of the enemy ready for battle.,3.  Consequently she on her side, hastily putting together her boats and manning them with her best marines, joined battle on the river, while the foot-soldiers which were drawn up along the banks also participated eagerly in the contest.,4.  The struggle raged for a long time and both sides fought spiritedly, but finally Semiramis was victorious and destroyed about a thousand of the boats, taking also not a few men prisoners.,5.  Elated now by her victory, she reduced to slavery the islands in the river and the cities on them and gathered in more than one hundred thousand captives. After these events the king of the Indians withdrew his force from the river, giving the appearance of retreating in fear but actually with the intention of enticing the enemy to cross the river.,6.  Thereupon Semiramis, now that her undertakings were prosperous as she wished, spanned the river with a costly and large bridge, by means of which she got all her forces across; and then she left sixty thousand men to guard the pontoon bridge, while with the rest of her army she advanced in pursuit of the Indians, the dummy elephants leading the way in order that the king's spies might report to the king the multitude of these animals in her army.,7.  Nor was she deceived in this hope; on the contrary, when those who had been despatched to spy her out reported to the Indians the multitude of elephants among the enemy, they were all at a loss to discover from where such a multitude of beasts as accompanied her could have come.,8.  However, the deception did not remain a secret for long; for some of Semiramis' troops were caught neglecting their night watches in the camp, and these, in fear of the consequent punishment, deserted to the enemy and pointed out to them their mistake regarding the nature of the elephants. Encouraged by this information, the king of the Indians, after informing his army about the dummies, set his forces in array and turned about to face the Assyrians. 2.19. 1.  Semiramis likewise marshalled her forces, and as the two armies neared each other Stabrobates, the king of the Indians, despatched his cavalry and chariots far in advance of the main body.,2.  But the queen stoutly withstood the attack of the cavalry, and since the elephants which she had fabricated had been stationed at equal intervals in front of the main body of troops, it came about that the horses of the Indians shied at them.,3.  For whereas at a distance the dummies looked like the actual animals with which the horses of the Indians were acquainted and therefore charged upon them boldly enough, yet on nearer contact the odour which reached the horses was unfamiliar, and then the other differences, which taken all together were very great, threw them into utter confusion. Consequently some of the Indians were thrown to the ground, while others, whence their horses would not obey the rein, were carried with their mounts pell-mell into the midst of the enemy.,4.  Then Semiramis, who was in the battle with a select band of soldiers, made skilful use of her advantage and put the Indians to flight. But although these fled towards the battle-line, King Stabrobates, undismayed, advanced the ranks of his foot-soldiers, keeping the elephants in front, while he himself, taking his position on the right wing and fighting from the most powerful of the beasts, charged in terrifying fashion upon the queen, whom chance had placed opposite him.,5.  And since the rest of the elephants followed his example, the army of Semiramis withstood but a short time the attack of the beasts; for the animals, by virtue of their extraordinary courage and the confidence which they felt in their power, easily destroyed everyone who tried to withstand them,6.  Consequently there was a great slaughter, which was effected in various ways, some being trampled beneath their feet, others ripped up by their tusks, and a number tossed into the air by their trunks. And since a great multitude of corpses lay piled one upon the other and the danger aroused terrible consternation and fear in those who witnessed the sight, not a man had the courage to hold his position any longer.,7.  Now when the entire multitude turned in flight the king of the Indians pressed his attack upon Semiramis herself. And first he let fly an arrow and struck her on the arm, and then with his javelin he pierced the back of the queen, but only with a glancing blow; and since for this reason Semiramis was not seriously injured she rode swiftly away, the pursuing beast being much inferior in speed.,8.  But since all were fleeing to the pontoon bridge and so great a multitude was forcing its way into a single narrow space, some of the queen's soldiers perished by being trampled upon by one another and by cavalry and foot-soldiers being thrown together in unnatural confusion, and when the Indians pressed hard upon them a violent crowding took place on the bridge because their terror, so that many were pushed to either side of the bridge and fell into the river.,9.  As for Semiramis, when the largest part of the survivors of the battle had found safety by putting the river behind them, she cut the fastenings which held the bridge together; and when these were loosened the pontoon bridge, having been broken apart at many points and bearing great numbers of pursuing Indians, was carried down in haphazard fashion by the violence of the current and caused the death of many of the Indians, but for Semiramis it was the means of complete safety, the enemy now being prevented from crossing over against her.,10.  After these events the king of the Indians remained inactive, since heavenly omens appeared to him which his seers interpreted to mean that he must not cross the river, and Semiramis, after exchanging prisoners, made her way back to Bactra with the loss of two-thirds of her force.
8. Ovid, Metamorphoses, 8.744 (1st cent. BCE - missingth cent. CE)
9. Dio Chrysostom, Orations, 12.44 (1st cent. CE - missingth cent. CE)
10. Petronius Arbiter, Satyricon, 36 (1st cent. CE - 1st cent. CE)
11. Petronius Arbiter, Satyricon, 36 (1st cent. CE - 1st cent. CE)
12. Pliny The Elder, Natural History, 36.20 (1st cent. CE - 1st cent. CE)
13. Tacitus, Annals, 3.60-3.63 (1st cent. CE - 2nd cent. CE) 3.60.  Tiberius, however, while tightening his grasp on the solid power of the principate, vouchsafed to the senate a shadow of the past by submitting the claims of the provinces to the discussion of its members. For throughout the Greek cities there was a growing laxity, and impunity, in the creation of rights of asylum. The temples were filled with the dregs of the slave population; the same shelter was extended to the debtor against his creditor and to the man suspected of a capital offence; nor was any authority powerful enough to quell the factions of a race which protected human felony equally with divine worship. It was resolved, therefore, that the communities in question should send their charters and deputies to Rome. A few abandoned without a struggle the claims they had asserted without a title: many relied on hoary superstitions or on their services to the Roman nation. It was an impressive spectacle which that day afforded, when the senate scrutinized the benefactions of its predecessors, the constitutions of the provinces, even the decrees of kings whose power antedated the arms of Rome, and the rites of the deities themselves, with full liberty as of old to confirm or change. 3.61.  The Ephesians were the first to appear. "Apollo and Diana," they stated, "were not, as commonly supposed, born at Delos. In Ephesus there was a river Cenchrius, with a grove Ortygia; where Latona, heavy-wombed and supporting herself by an olive-tree which remained to that day, gave birth to the heavenly twins. The grove had been hallowed by divine injunction; and there Apollo himself, after slaying the Cyclopes, had evaded the anger of Jove. Afterwards Father Liber, victor in the war, had pardoned the suppliant Amazons who had seated themselves at the altar. Then the sanctity of the temple had been enhanced, with the permission of Hercules, while he held the crown of Lydia; its privileges had not been diminished under the Persian empire; later, they had been preserved by the Macedonians — last by ourselves. 3.62.  The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines — the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. 3.63.  Deputations from other states were heard as well; till the Fathers, weary of the details, and disliking the acrimony of the discussion, empowered the consuls to investigate the titles, in search of any latent flaw, and to refer the entire question back to the senate. Their report was that — apart from the communities I have already named — they were satisfied there was a genuine sanctuary of Aesculapius at Pergamum; other claimants relied on pedigrees too ancient to be clear. "For Smyrna cited an oracle of Apollo, at whose command the town had dedicated a temple to Venus Stratonicis; Tenos, a prophecy from the same source, ordering the consecration of a statue and shrine to Neptune. Sardis touched more familiar ground with a grant from the victorious Alexander; Miletus had equal confidence in King Darius. With these two, however, the divine object of adoration was Diana in the one case, Apollo in the other. The Cretans, again, were claiming for an effigy of the deified Augustus." The senate, accordingly, passed a number of resolutions, scrupulously complimentary, but still imposing a limit; and the applicants were ordered to fix the brass records actually inside the temples, both as a solemn memorial and as a warning not to lapse into secular intrigue under the cloak of religion.
14. Clement of Alexandria, Exhortation To The Greeks, 4.40, 4.46.3, 4.48.3, 4.57.3 (2nd cent. CE - 3rd cent. CE)
15. Pausanias, Description of Greece, 1.26.6-1.26.7, 1.27.2, 1.28.6, 2.17.1, 2.17.4, 3.16.9, 5.17.1, 7.2.6-7.2.9, 8.23.5 (2nd cent. CE - 2nd cent. CE) 1.26.6. Both the city and the whole of the land are alike sacred to Athena; for even those who in their parishes have an established worship of other gods nevertheless hold Athena in honor. But the most holy symbol, that was so considered by all many years before the unification of the parishes, is the image of Athena which is on what is now called the Acropolis, but in early days the Polis (City). A legend concerning it says that it fell from heaven; whether this is true or not I shall not discuss. A golden lamp for the goddess was made by Callimachus fl. 400 B.C. ? 1.26.7. Having filled the lamp with oil, they wait until the same day next year, and the oil is sufficient for the lamp during the interval, although it is alight both day and night. The wick in it is of Carpasian flax, Probably asbestos. the only kind of flax which is fire-proof, and a bronze palm above the lamp reaches to the roof and draws off the smoke. The Callimachus who made the lamp, although not of the first rank of artists, was yet of unparalleled cleverness, so that he was the first to drill holes through stones, and gave himself the title of Refiner of Art, or perhaps others gave the title and he adopted it as his. 1.27.2. About the olive they have nothing to say except that it was testimony the goddess produced when she contended for their land. Legend also says that when the Persians fired Athens the olive was burnt down, but on the very day it was burnt it grew again to the height of two cubits. Adjoining the temple of Athena is the temple of Pandrosus, the only one of the sisters to be faithful to the trust. 1.28.6. Hard by is a sanctuary of the goddesses which the Athenians call the August, but Hesiod in the Theogony l. 185. calls them Erinyes (Furies). It was Aeschylus who first represented them with snakes in their hair. But on the images neither of these nor of any of the under-world deities is there anything terrible. There are images of Pluto, Hermes, and Earth, by which sacrifice those who have received an acquittal on the Hill of Ares; sacrifices are also offered on other occasions by both citizens and aliens. 2.17.1. Fifteen stades distant from Mycenae is on the left the Heraeum. Beside the road flows the brook called Water of Freedom. The priestesses use it in purifications and for such sacrifices as are secret. The sanctuary itself is on a lower part of Euboea . Euboea is the name they give to the hill here, saying that Asterion the river had three daughters, Euboea, Prosymna, and Acraea, and that they were nurses of Hera. 2.17.4. The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless. 3.16.9. I will give other evidence that the Orthia in Lacedaemon is the wooden image from the foreigners. Firstly, Astrabacus and Alopecus, sons of Irbus, son of Amphisthenes, son of Amphicles, son of Agis, when they found the image straightway became insane. Secondly, the Spartan Limnatians, the Cynosurians, and the people of Mesoa and Pitane, while sacrificing to Artemis, fell to quarreling, which led also to bloodshed; many were killed at the altar and the rest died of disease. 5.17.1. These things, then, are as I have already described. In the temple of Hera is an image of Zeus, and the image of Hera is sitting on a throne with Zeus standing by her, bearded and with a helmet on his head. They are crude works of art. The figures of Seasons next to them, seated upon thrones, were made by the Aeginetan Smilis. circa 580-540 B.C. Beside them stands an image of Themis, as being mother of the Seasons. It is the work of Dorycleidas, a Lacedaemonian by birth and a disciple of Dipoenus and Scyllis. 7.2.6. When the Ionians had overcome the ancient Milesians they killed every male, except those who escaped at the capture of the city, but the wives of the Milesians and their daughters they married. The grave of Neileus is on the left of the road, not far from the gate, as you go to Didymi . The sanctuary of Apollo at Didymi, and his oracle, are earlier than the immigration of the Ionians, while the cult of Ephesian Artemis is far more ancient still than their coming. 7.2.7. Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name. 7.2.8. The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands. 7.2.9. But after that the Samians had returned to their own land, Androclus helped the people of Priene against the Carians. The Greek army was victorious, but Androclus was killed in the battle. The Ephesians carried off his body and buried it in their own land, at the spot where his tomb is pointed out at the present day, on the road leading from the sanctuary past the Olympieum to the Magnesian gate. On the tomb is a statue of an armed man. 8.23.5. If I am to base my calculations on the accounts of the Greeks in fixing the relative ages of such trees as are still preserved and flourish, the oldest of them is the withy growing in the Samian sanctuary of Hera, after which come the oak in Dodona, the olive on the Acropolis and the olive in Delos . The third place in respect of age the Syrians would assign to the bay-tree they have in their country. of the others this plane-tree is the oldest.
16. Eusebius of Caesarea, Preparation For The Gospel, 3.1.3-3.1.4 (3rd cent. CE - 4th cent. CE)
17. Libanius, Orations, 30.9 (4th cent. CE - 4th cent. CE)
18. Strabo, Geography, 6.1.1, 16.1.2 6.1.1. Leucania: After the mouth of the Silaris one comes to Leucania, and to the sanctuary of the Argoan Hera, built by Jason, and near by, within fifty stadia, to Poseidonia. Thence, sailing out past the gulf, one comes to Leucosia, an island, from which it is only a short voyage across to the continent. The island is named after one of the Sirens, who was cast ashore here after the Sirens had flung themselves, as the myth has it, into the depths of the sea. In front of the island lies that promontory which is opposite the Sirenussae and with them forms the Poseidonian Gulf. On doubling this promontory one comes immediately to another gulf, in which there is a city which was called Hyele by the Phocaeans who founded it, and by others Ele, after a certain spring, but is called by the men of today Elea. This is the native city of Parmenides and Zeno, the Pythagorean philosophers. It is my opinion that not only through the influence of these men but also in still earlier times the city was well governed; and it was because of this good government that the people not only held their own against the Leucani and the Poseidoniatae, but even returned victorious, although they were inferior to them both in extent of territory and in population. At any rate, they are compelled, on account of the poverty of their soil, to busy themselves mostly with the sea and to establish factories for the salting of fish, and other such industries. According to Antiochus, after the capture of Phocaea by Harpagus, the general of Cyrus, all the Phocaeans who could do so embarked with their entire families on their light boats and, under the leadership of Creontiades, sailed first to Cyrnus and Massalia, but when they were beaten off from those places founded Elea. Some, however, say that the city took its name from the River Elees. It is about two hundred stadia distant from Poseidonia. After Elea comes the promontory of Palinurus. off the territory of Elea are two islands, the Oinotrides, which have anchoring-places. After Palinurus comes Pyxus — a cape, harbor, and river, for all three have the same name. Pyxus was peopled with new settlers by Micythus, the ruler of the Messene in Sicily, but all the settlers except a few sailed away again. After Pyxus comes another gulf, and also Laus — a river and city; it is the last of the Leucanian cities, lying only a short distance above the sea, is a colony of the Sybaritae, and the distance thither from Elea is four hundred stadia. The whole voyage along the coast of Leucania is six hundred and fifty stadia. Near Laus is the hero-sanctuary of Draco, one of the companions of Odysseus, in regard to which the following oracle was given out to the Italiotes: Much people will one day perish about Laian Draco. 6 And the oracle came true, for, deceived by it, the peoples who made campaigns against Laus, that is, the Greek inhabitants of Italy, met disaster at the hands of the Leucani. 16.1.2. The name of Syrians seems to extend from Babylonia as far as the Bay of Issus, and, anciently, from this bay to the Euxine.Both tribes of the Cappadocians, those near the Taurus and those near the Pontus, are called to this time Leuco-Syrians (or White Syrians), as though there existed a nation of Black Syrians. These are the people situated beyond the Taurus, and I extend the name of Taurus as far as the Amanus.When the historians of the Syrian empire say that the Medes were overthrown by the Persians, and the Syrians by the Medes, they mean no other Syrians than those who built the royal palaces at Babylon and Nineveh; and Ninus, who built Nineveh in Aturia, was one of these Syrians. His wife, who succeeded her husband, and founded Babylon, was Semiramis. These sovereigns were masters of Asia. Many other works of Semiramis, besides those at Babylon, are extant in almost every part of this continent, as, for example, artificial mounds, which are called mounds of Semiramis, and walls and fortresses, with subterraneous passages; cisterns for water; roads to facilitate the ascent of mountains; canals communicating with rivers and lakes; roads and bridges.The empire they left continued with their successors to the time of [the contest between] Sardanapalus and Arbaces. It was afterwards transferred to the Medes.

Subjects of this text:

subject	book bibliographic info
aethlios	Gaifman (2012), Aniconism in Greek Antiquity, 92
aietes	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
alexander the great	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 130
antiquity	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
aphrodisias (caria),basilica	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
aphrodisias (caria)	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
aphrodite	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 475
apollo	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
architectural remains,sanctuaries	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
architecture	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
argo,ship	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
argolid	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
argonauts	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131, 308
argos	Gaifman (2012), Aniconism in Greek Antiquity, 92; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
artemis,a. lygodesma	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
artemis	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
arykanda (lycia),asia,province of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
assyria	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
asylum	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
athena	Gaifman (2012), Aniconism in Greek Antiquity, 89; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
athens,bryaxis of athens	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 475
athens,praxiteles of athens	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 475
athens	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 475
attis	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
bactria	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
basileia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
beauty	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
callimachus	Gaifman (2012), Aniconism in Greek Antiquity, 89, 92
caria	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
castration	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
chaeronea	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
chastetree	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 130, 131
civic	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
clement of alexandria	Gaifman (2012), Aniconism in Greek Antiquity, 92; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 464, 475
coins	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
corpses	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
crete	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
cult,local	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
cult,of artemis	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
cult,of zeus nineudios	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
daedalus	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
danaos	Gaifman (2012), Aniconism in Greek Antiquity, 89, 92
delian league	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 130
delos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
diplomacy	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
dodona	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
dress,phrygian	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
eidos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
encomium	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
ephesus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
euboea	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
eurykleia	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
fellatio	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
fertility (cults)	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162
founder	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
galh	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
greek gods,aphrodite	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 475
hedos	Gaifman (2012), Aniconism in Greek Antiquity, 89
hera,angry	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
hera,argeia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
hera,canonical portrait	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera,childhood	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera,cycle	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 130
hera,eroticised	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera,kydiste	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera,nymphe	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera,parthenos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera,statue	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
hera,upbringing	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hera	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187; Gaifman (2012), Aniconism in Greek Antiquity, 89; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
heraion,samos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 130, 131
hermione	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
hero,eponymos	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
herodotus	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
historiography	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
homer	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
identity,local/regional	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
imbrasus	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
india	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
iolaos	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
jason	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131, 308
kinaidos	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
kleos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24, 308
kronos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
kydos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
legitimation/legitimacy	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
leto	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
lightning	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
lindos	Gaifman (2012), Aniconism in Greek Antiquity, 89
lydia/lydians	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
lygos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
magna mater	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
marriage,lawful	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
mediterranean	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
metaphor,metaphorical language	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162
mourning	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
mystics	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
myth,foundation	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
myth,local	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
neikon	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
ninos	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
nurse	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
nymphe	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
parthenia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 130
pausanias	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
persuasion	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
phygia	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
plants,wild	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
plutarch of athens	Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 464
poseidonia	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
premarital union	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
rhoikos	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
ritual	Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 373
roman,empire	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
rule,rome,city of	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
sacrifice,sacrificial	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162
samian heraion	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
samos	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187; Gaifman (2012), Aniconism in Greek Antiquity, 89, 92; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24, 130, 131, 308
scapegoat	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
sea-voyage	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 308
seat	Gaifman (2012), Aniconism in Greek Antiquity, 89
secret	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
semiramis	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38
smilis	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
sovereignty,myth of	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
sparta	Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 187
symbol(ic),symbolism	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162
techne	Gaifman (2012), Aniconism in Greek Antiquity, 92
theodoros	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
thornax,mount	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
titanomachy	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 24
tree,sacred	Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 131
virgin(al),virginity	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162
votives'	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 98
xoana	Gaifman (2012), Aniconism in Greek Antiquity, 92
zeus	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 162
zeus nineudios	Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 38