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Tiresias: The Ancient Mediterranean Religions Source Database

Pausanias, Description Of Greece, 9.10.4

nanThe following custom is, to my knowledge, still carried out in Thebes . A boy of noble family, who is himself both handsome and strong, is chosen priest of Ismenian Apollo for a year. He is called Laurel-bearer, for the boys wear wreaths of laurel leaves. I cannot say for certain whether all alike who have worn the laurel dedicate by custom a bronze tripod to the god; but I do not think that it is the rule for all, because I did not see many votive tripods there. But the wealthier of the boys do certainly dedicate them. Most remarkable both for its age and for the fame of him who dedicated it is a tripod dedicated by Amphitryon for Heracles after he had worn the laurel.

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

8 results
1. Homer, Iliad, 2.51 (8th cent. BCE - 7th cent. BCE)

2.51. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born.
2. Pindar, Olympian Odes, 7.84 (6th cent. BCE - 5th cent. BCE)

3. Pindar, Pythian Odes, 11.1-11.2, 11.11 (6th cent. BCE - 5th cent. BCE)

4. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
5. Herodotus, Histories, 5.72.3, 6.81, 6.108 (5th cent. BCE - 5th cent. BCE)

5.72.3. The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 6.108. Hippias supposed that the dream had in this way come true. As the Athenians were marshalled in the precinct of Heracles, the Plataeans came to help them in full force. The Plataeans had put themselves under the protection of the Athenians, and the Athenians had undergone many labors on their behalf. This is how they did it: ,when the Plataeans were pressed by the Thebans, they first tried to put themselves under the protection of Cleomenes son of Anaxandrides and the Lacedaemonians, who happened to be there. But they did not accept them, saying, “We live too far away, and our help would be cold comfort to you. You could be enslaved many times over before any of us heard about it. ,We advise you to put yourselves under the protection of the Athenians, since they are your neighbors and not bad men at giving help.” The Lacedaemonians gave this advice not so much out of goodwill toward the Plataeans as wishing to cause trouble for the Athenians with the Boeotians. ,So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. ,As they were about to join battle, the Corinthians, who happened to be there, prevented them and brought about a reconciliation. Since both sides desired them to arbitrate, they fixed the boundaries of the country on condition that the Thebans leave alone those Boeotians who were unwilling to be enrolled as Boeotian. After rendering this decision, the Corinthians departed. The Boeotians attacked the Athenians as they were leaving but were defeated in battle. ,The Athenians went beyond the boundaries the Corinthians had made for the Plataeans, fixing the Asopus river as the boundary for the Thebans in the direction of Plataea and Hysiae. So the Plataeans had put themselves under the protection of the Athenians in the aforesaid manner, and now came to help at Marathon.
6. Xenophon, Hellenica, 3.5.1 (5th cent. BCE - 4th cent. BCE)

3.5.1. But now Tithraustes, who thought he had found out that Agesilaus despised the power of the King and did not in the least intend to depart from Asia, but rather had great hopes that he would overcome the King, being perplexed to know how to deal with the situation, sent Timocrates the Rhodian to Greece, giving him gold to the value of fifty talents of silver, and bade him undertake, on receipt of the surest pledges, to give this money to the leaders in the various states on condition that they 395 B.C. should make war upon the Lacedaemonians. So Timocrates went and gave his money, at Thebes to Androcleidas, Ismenias, and Galaxidorus; at Corinth to Timolaus and Polyanthes; and at Argos to Cylon and his followers.
7. Plutarch, Agesilaus, 6.9-6.11 (1st cent. CE - 2nd cent. CE)

8. Pausanias, Description of Greece, 7.18.12, 9.10.2-9.10.3 (2nd cent. CE - 2nd cent. CE)

7.18.12. The festival begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer. It is, however, not till the next day that the sacrifice is offered, and the festival is not only a state function but also quite a popular general holiday. For the people throw alive upon the altar edible birds and every kind of victim as well; there are wild boars, deer and gazelles; some bring wolf-cubs or bear-cubs, others the full-grown beasts. They also place upon the altar fruit of cultivated trees. 9.10.2. On the right of the gate is a hill sacred to Apollo. Both the hill and the god are called Ismenian, as the river Ismenus Rows by the place. First at the entrance are Athena and Hermes, stone figures and named Pronai (of the fore-temple). The Hermes is said to have been made by Pheidias, the Athena by Scopas. The temple is built behind. The image is in size equal to that at Branchidae ; and does not differ from it at all in shape. Whoever has seen one of these two images, and learnt who was the artist, does not need much skill to discern, when he looks at the other, that it is a work of Canachus. The only difference is that the image at Branchidae is of bronze, while the Ismenian is of cedar-wood. 9.10.3. Here there is a stone, on which, they say, used to sit Manto, the daughter of Teiresias. This stone lies before the entrance, and they still call it Manto's chair. On the right of the temple are statues of women made of stone, said to be portraits of Henioche and Pyrrha, daughters of Creon, who reigned as guardian of Laodamas, the son of Eteocles.

Subjects of this text:

subject book bibliographic info
achaeans Naiden (2013) 204
aetiologies,specific,apollo ismenios Kowalzig (2007) 372, 374
agesilaus Naiden (2013) 204
akraiphia Kowalzig (2007) 335, 355
apollo ismenios (thebes),aetiology of Kowalzig (2007) 372, 374
apollo ismenios (thebes),and boiotia Kowalzig (2007) 371
apollo ismenios (thebes),archaeology of Kowalzig (2007) 371, 372
apollo ismenios (thebes),civic role of Kowalzig (2007) 371
apollo ismenios (thebes),divination at Kowalzig (2007) 372, 374
apollo ismenios (thebes),myth-ritual nexus of Kowalzig (2007) 372, 374
apollo ismenios (thebes),songs for Kowalzig (2007) 371, 372, 374
apollo ismenios (thebes) Kowalzig (2007) 371, 372, 374
apollo pto(i)os,ptoieus,cult song for Kowalzig (2007) 371
apollo pto(i)os,ptoieus Kowalzig (2007) 355, 371, 372
artemis Naiden (2013) 204
athena itonia,and boiotian (warrior) identity Kowalzig (2007) 371
athena itonia,tripods at Kowalzig (2007) 335
athena pronaia,ismenion Kowalzig (2007) 372
athena pronaia,ptoion Kowalzig (2007) 355
athenian empire,breaking up ties between allies Kowalzig (2007) 355
athens Naiden (2013) 204
aulis Naiden (2013) 204
birth (mythical),as myth-ritual nexus Kowalzig (2007) 372, 374
boeotia Naiden (2013) 204
choregia,mythical past and ritual present merging in Kowalzig (2007) 374
cleomenes Naiden (2013) 204
cult centres,local and regional Kowalzig (2007) 371
defending greeks and democracies,vs. regionalism Kowalzig (2007) 355
delphi Naiden (2013) 204
diodorus Naiden (2013) 204
epinikion,as religious song Kowalzig (2007) 374
funerary,local Kowalzig (2007) 355
games,of the boiotians Kowalzig (2007) 355
identity,general,ethnic Kowalzig (2007) 335, 355
insular,panhellenic Kowalzig (2007) 355
insular,regional Kowalzig (2007) 355, 371, 372, 374
insular,regional vs. local (civic) Kowalzig (2007) 355
ismenios Naiden (2013) 204
laphrae Naiden (2013) 204
locality,orchestration of religious Kowalzig (2007) 374
melia Kowalzig (2007) 372, 374
memories,social,appropriated in song Kowalzig (2007) 371
migrations,myths of,boiotia Kowalzig (2007) 335, 355, 371, 372, 374
minyans Kowalzig (2007) 355
myth-ritual nexus,ritual moment Kowalzig (2007) 372, 374
network,of myths and rituals (also myth-ritual web,grid,framework),and regional integration (kopais) Kowalzig (2007) 371, 372, 374
network,of myths and rituals (also myth-ritual web,grid,framework),one replaced by another Kowalzig (2007) 371
oracles,in war situations Kowalzig (2007) 335
panhellenism,and thebes/koinon Kowalzig (2007) 355
partheneia,pindars Kowalzig (2007) 371
past,mythical,monumentalization of Kowalzig (2007) 371
pelasgians,at dodona Kowalzig (2007) 335
performances of myth and ritual (also song),embracing social change Kowalzig (2007) 371, 372, 374
phrynichus Naiden (2013) 204
pollution (miasma),of oak-tree Kowalzig (2007) 335
poseidon,at onkhestos,and boiotian koinon Kowalzig (2007) 371
purification,in dance Kowalzig (2007) 335
purification Kowalzig (2007) 335
pyrrhe Kowalzig (2007) 374
region,as religious system Kowalzig (2007) 371, 372, 374
region,integration of in song Kowalzig (2007) 371, 372, 374
sacrilege,compensated for in ritual Kowalzig (2007) 335
sanctuaries,,controversial control of Kowalzig (2007) 371
semele Kowalzig (2007) 374
sikyon Kowalzig (2007) 371
sparta Naiden (2013) 204
teneros,theban hero,and theban appropriation of kopais traditions Kowalzig (2007) 371
teneros,theban hero,birth of at ismenion Kowalzig (2007) 372, 374
teneros,theban hero Kowalzig (2007) 371
thebes,adopting thessalian kopais traditions through song Kowalzig (2007) 371
thebes,appropriating migration myths in song Kowalzig (2007) 371
thebes,creating its leadership in the koinon Kowalzig (2007) 355
thebes Naiden (2013) 204
thespiai,and boioitian koinon Kowalzig (2007) 355
thessalians Kowalzig (2007) 335, 355, 371, 372, 374
to dodona Kowalzig (2007) 335
tribute,religious,choral,with tripods,to dodona Kowalzig (2007) 335
tripods,at dodona Kowalzig (2007) 335
tripods,at ismenion Kowalzig (2007) 335
tripods,with a chorus Kowalzig (2007) 335
victor,of epinikian odes,protected by local deity Kowalzig (2007) 374
votives,votive offerings,,alluding to specific myth-ritual nexus' Kowalzig (2007) 374
zeus dodonaios,at dodona,military character Kowalzig (2007) 335
zeus dodonaios,at dodona,oracle,oracular tree Kowalzig (2007) 335
zeus dodonaios,at dodona,theoria to Kowalzig (2007) 335
zeus dodonaios,at dodona Kowalzig (2007) 335