Tiresias: The Ancient Mediterranean Religions Source Database

9458

Pliny The Elder, Natural History, 19.12
nan There is also a similar plant the name of which in the province of Cyrene is which has a remarkably sweet scent and flavour, but is more fleshy than the truffle; and one in Thrace called iton, and one in Greece, ceraunion or 'thunder-truffle'.

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

7 results
1. Pindar, Olympian Odes, 7 (6th cent. BCE - 5th cent. BCE)
2. Herodotus, Histories, 2.151-2.154, 2.159, 2.163, 2.169, 2.182, 3.47 (5th cent. BCE - 5th cent. BCE) 2.151. Now the twelve kings were just, and in time came to sacrifice in Hephaestus' temple. On the last day of the feast, as they were about to pour libations, the high priest brought out the golden vessels which they commonly used for this; but he counted wrongly and had only eleven for the twelve. ,So the last in line, Psammetichus, as he had no vessel, took off his bronze helmet and held it out and poured the libation with it. All the kings were accustomed to wear helmets, and were then helmeted; ,it was not in guile, then, that Psammetichus held out his headgear; but the rest perceived what Psammetichus had done, and remembered the oracle that promised the sovereignty of all Egypt to whoever poured a libation from a vessel of bronze; therefore, though they considered Psammetichus not deserving of death (for they examined him and found that he had acted without intent), they decided to strip him of most of his power and to chase him away into the marshes, and that he was not to concern himself with the rest of Egypt . 2.152. This Psammetichus had formerly been in exile in Syria, where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto, where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt, where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered. 2.153. Having made himself master of all Egypt, he made the southern outer court of Hephaestus' temple at Memphis, and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus. 2.154. To the Ionians and Carians who had helped him, Psammetichus gave places to live in called The Camps, opposite each other on either side of the Nile ; and besides this, he paid them all that he had promised. ,Moreover, he put Egyptian boys in their hands to be taught Greek, and from these, who learned the language, are descended the present-day Egyptian interpreters. ,The Ionians and Carians lived for a long time in these places, which are near the sea, on the arm of the Nile called the Pelusian, a little way below the town of Bubastis . Long afterwards, king Amasis removed them and settled them at Memphis to be his guard against the Egyptians. ,It is a result of our communication with these settlers in Egypt (the first of foreign speech to settle in that country) that we Greeks have exact knowledge of the history of Egypt from the reign of Psammetichus onwards. ,There still remained in my day, in the places out of which the Ionians and Carians were turned, the winches for their ships and the ruins of their houses. This is how Psammetichus got Egypt . 2.159. Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf, by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place. 2.163. Learning of this, too, Apries armed his guard and marched against the Egyptians; he had a bodyguard of Carians and Ionians, thirty thousand of them, and his royal palace was in the city of Saïs, a great and marvellous palace. ,Apries' men marched against the Egyptians, and so did Amasis' men against the foreigners. So they both came to Momemphis and were going to make trial of one another. 2.169. When Apries with his guards and Amasis with the whole force of Egyptians came to the town of Momemphis, they engaged; and though the foreigners fought well, they were vastly outnumbered, and therefore were beaten. ,Apries, they say, supposed that not even a god could depose him from his throne, so firmly did he think he was established; and now, defeated in battle and taken captive, he was brought to Saïs, to the royal dwelling which belonged to him once but now belonged to Amasis. ,There, he was kept alive for a while in the palace and well treated by Amasis. But presently the Egyptians complained that there was no justice in keeping alive one who was their own and their king's bitterest enemy; whereupon Amasis gave Apries up to them, and they strangled him and then buried him in the burial-place of his fathers. ,This is in the temple of Athena, very near to the sanctuary, on the left of the entrance. The people of Saïs buried within the temple precinct all kings who were natives of their district. ,The tomb of Amasis is farther from the sanctuary than the tomb of Apries and his ancestors; yet it, too, is within the temple court; it is a great colonnade of stone, richly adorned, the pillars made in the form of palm trees. In this colonnade are two portals, and the place where the coffin lies is within their doors. 2.182. Moreover, Amasis dedicated offerings in Hellas . He gave to Cyrene a gilt image of Athena and a painted picture of himself; to Athena of Lindus, two stone images and a marvellous linen breast-plate; and to Hera in Samos, two wooden statues of himself that were still standing in my time behind the doors in the great shrine. ,The offerings in Samos were dedicated because of the friendship between Amasis and Polycrates, son of Aeaces; what he gave to Lindus was not out of friendship for anyone, but because the temple of Athena in Lindus is said to have been founded by the daughters of Danaus, when they landed there in their flight from the sons of Egyptus. Such were Amasis' offerings. Moreover, he was the first conqueror of Cyprus, which he made tributary to himself. 3.47. The Lacedaemonians then equipped and sent an army to Samos, returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus .
3. Callimachus, Aetia, 100 (4th cent. BCE - 3rd cent. BCE)
4. Apollodorus, Bibliotheca, 2.1.4 (1st cent. CE - 2nd cent. CE) 2.1.4. Ἔπαφος δὲ βασιλεύων Αἰγυπτίων γαμεῖ Μέμφιν τὴν Νείλου θυγατέρα, καὶ ἀπὸ ταύτης κτίζει Μέμφιν πόλιν, καὶ τεκνοῖ θυγατέρα Λιβύην, ἀφʼ ἧς ἡ χώρα Λιβύη ἐκλήθη. Λιβύης δὲ καὶ Ποσειδῶνος γίνονται παῖδες δίδυμοι Ἀγήνωρ καὶ Βῆλος. Ἀγήνωρ μὲν οὖν εἰς Φοινίκην ἀπαλλαγεὶς ἐβασίλευσε, κἀκεῖ τῆς μεγάλης ῥίζης ἐγένετο γενεάρχης· ὅθεν ὑπερθησόμεθα περὶ τούτου. Βῆλος δὲ ὑπομείνας ἐν Αἰγύπτῳ βασιλεύει μὲν Αἰγύπτου, γαμεῖ δὲ Ἀγχινόην 5 -- τὴν Νείλου θυγατέρα, καὶ αὐτῷ γίνονται παῖδες δίδυμοι, Αἴγυπτος καὶ Δαναός, ὡς δέ φησιν Εὐριπίδης, καὶ Κηφεὺς καὶ Φινεὺς προσέτι. Δαναὸν μὲν οὖν Βῆλος ἐν Λιβύῃ κατῴκισεν, 1 -- Αἴγυπτον δὲ ἐν Ἀραβίᾳ, ὃς καὶ καταστρεψάμενος 2 -- τὴν Μελαμπόδων 3 -- χώραν ἀφʼ ἑαυτοῦ 4 -- ὠνόμασεν Αἴγυπτον. γίνονται δὲ ἐκ πολλῶν γυναικῶν Αἰγύπτῳ μὲν παῖδες πεντήκοντα, θυγατέρες δὲ Δαναῷ πεντήκοντα. στασιασάντων δὲ αὐτῶν περὶ τῆς ἀρχῆς 5 -- ὕστερον, Δαναὸς τοὺς Αἰγύπτου παῖδας δεδοικώς, ὑποθεμένης Ἀθηνᾶς αὐτῷ ναῦν κατεσκεύασε πρῶτος καὶ τὰς θυγατέρας ἐνθέμενος ἔφυγε. προσσχὼν 6 -- δὲ Ῥόδῳ τὸ τῆς Λινδίας 7 -- ἄγαλμα Ἀθηνᾶς ἱδρύσατο. ἐντεῦθεν δὲ ἧκεν εἰς Ἄργος, καὶ τὴν βασιλείαν αὐτῷ παραδίδωσι Γελάνωρ 8 -- ὁ τότε βασιλεύων αὐτὸς δὲ κρατήσας τῆς χώρας ἀφʼ ἑαυτοῦ τοὺς ἐνοικοῦντας Δαναοὺς ὠνόμασε . 9 -- ἀνύδρου δὲ τῆς χώρας ὑπαρχούσης, ἐπειδὴ καὶ τὰς πηγὰς ἐξήρανε Ποσειδῶν μηνίων Ἰνάχῳ διότι τὴν χώραν Ἥρας 1 -- ἐμαρτύρησεν εἶναι, τὰς θυγατέρας ὑδρευσομένας ἔπεμψε. μία δὲ αὐτῶν Ἀμυμώνη ζητοῦσα ὕδωρ ῥίπτει βέλος ἐπὶ ἔλαφον καὶ κοιμωμένου Σατύρου τυγχάνει, κἀκεῖνος περιαναστὰς ἐπεθύμει συγγενέσθαι· Ποσειδῶνος δὲ ἐπιφανέντος ὁ Σάτυρος μὲν ἔφυγεν, Ἀμυμώνη δὲ τούτῳ συνευνάζεται, καὶ αὐτῇ Ποσειδῶν τὰς ἐν Λέρνῃ πηγὰς ἐμήνυσεν.
5. Pliny The Elder, Natural History, 13.83-13.88 (1st cent. CE - 1st cent. CE)
6. Diogenes Laertius, Lives of The Philosophers, 1.89 (3rd cent. CE - 3rd cent. CE) 1.89. 6. CLEOBULUSCleobulus, the son of Euagoras, was born at Lindus, but according to Duris he was a Carian. Some say that he traced his descent back to Heracles, that he was distinguished for strength and beauty, and was acquainted with Egyptian philosophy. He had a daughter Cleobuline, who composed riddles in hexameters; she is mentioned by Cratinus, who gives one of his plays her name, in the plural form Cleobulinae. He is also said to have rebuilt the temple of Athena which was founded by Danaus.He was the author of songs and riddles, making some 3000 lines in all.The inscription on the tomb of Midas is said by some to be his:I am a maiden of bronze and I rest upon Midas's tomb. So long as water shall flow and tall trees grow, and the sun shall rise and shine
7. Epigraphy, Seg, 121, 207, 28, 30, 355, 41, 418, 481, 496, 53, 540, 551, 1119

Subjects of this text:

subject	book bibliographic info
amasis	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
antonius diogenes	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
apollo, cult at magnesia on the maeander	Rojas, The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons (2019) 191
apollo pythios (delphi), apries	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
argos (without epithet), at miletus	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
athena, on rhodes, archaeology of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
athena, on rhodes, fireless sacrifice for	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
athena, on rhodes, lindia	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
athena, on rhodes, oriental	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
athena, on rhodes, pan-rhodian	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
athena, on rhodes	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
augustine	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
coinage, of rhodes	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
germania	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
insular	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
islands, in the aegean, pan-island cults	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
islands, in the aegean	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
jewish war	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
julius caesar, c., and the gallic war	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
licinius mucianus, c., writes history of jewish war	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
licinius mucianus, c., writes on mirabilia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
licinius sura, l., writes on mirabilia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
lindos, city	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
magnesia on the maeander, gadatas letter	Rojas, The Remains of the Past and the Invention of Archaeology in Roman Anatolia: Interpreters, Traces, Horizons (2019) 191
mercenaries, in egypt	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
miletus, apollonion	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
mirabilia, in historical writing	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
near east, fireless sacrifice	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
nekho ii	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
orientalism, orientalising, on rhodes	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
phoenix	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
pliny the elder, the natural history	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
polykrates, of samos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
praecepta ad filium	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
psammetikhos i	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
psammetikhos ii	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
rhodes	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
sacrifice, fireless	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
sacrifice, fireless meat	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
sanctuaries, conspicuous display at	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
syria	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
tacitus, and the phoenix	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
tiberius	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
tullius cicero, m., his book in admirandis	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
valerius publicola, p., his antiquitates	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
valerius publicola, p., his disciplina	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
valerius publicola, p., writes book of marvels	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
vespasian	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 193
votives, votive offerings, identical in neighbouring cults	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
votives, votive offerings, orientalising	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232
xenia'	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 232