Tiresias: The Ancient Mediterranean Religions Source Database

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Pliny The Elder, Natural History, 35.132
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1. Xenophon, The Persian Expedition, 5.3.6-5.3.7 (5th cent. BCE - 4th cent. BCE) 5.3.6. nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also. 5.3.6. The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia, In 394 B.C., ending in the hard-fought battle of Coronea, at which Xenophon was present. cp. Xen. Hell. 4.2.1-8, Xen. Hell. 4.3.1-21 . in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess. 5.3.7. Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus. 5.3.7. In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia, where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed.
2. Cicero, On Divination, 1.17-1.22, 1.101 (2nd cent. BCE - 1st cent. BCE) 1.17. Sed quo potius utar aut auctore aut teste quam te? cuius edidici etiam versus, et lubenter quidem, quos in secundo de consulatu Urania Musa pronuntiat: Principio aetherio flammatus Iuppiter igni Vertitur et totum conlustrat lumine mundum Menteque divina caelum terrasque petessit, Quae penitus sensus hominum vitasque retentat Aetheris aeterni saepta atque inclusa cavernis. Et, si stellarum motus cursusque vagantis Nosse velis, quae sint signorum in sede locatae, Quae verbo et falsis Graiorum vocibus erant, Re vera certo lapsu spatioque feruntur, Omnia iam cernes divina mente notata. 1.18. Nam primum astrorum volucris te consule motus Concursusque gravis stellarum ardore micantis Tu quoque, cum tumulos Albano in monte nivalis Lustrasti et laeto mactasti lacte Latinas, Vidisti et claro tremulos ardore cometas, Multaque misceri nocturna strage putasti, Quod ferme dirum in tempus cecidere Latinae, Cum claram speciem concreto lumine luna Abdidit et subito stellanti nocte perempta est. Quid vero Phoebi fax, tristis nuntia belli, Quae magnum ad columen flammato ardore volabat, Praecipitis caeli partis obitusque petessens? Aut cum terribili perculsus fulmine civis Luce sereti vitalia lumina liquit? Aut cum se gravido tremefecit corpore tellus? Iam vero variae nocturno tempore visae Terribiles formae bellum motusque monebant, Multaque per terras vates oracla furenti Pectore fundebant tristis minitantia casus 1.19. Atque ea, quae lapsu tandem cecidere vetusto, Haec fore perpetuis signis clarisque frequentans Ipse deum genitor caelo terrisque canebat. Nunc ea, Torquato quae quondam et consule Cotta Lydius ediderat Tyrrhenae gentis haruspex, Omnia fixa tuus glomerans determinat annus. Nam pater altitos stellanti nixus Olympo Ipse suos quondam tumulos ac templa petivit Et Capitolinis iniecit sedibus ignis. Tum species ex aere vetus venerataque Nattae Concidit, elapsaeque vetusto numine leges, Et divom simulacra peremit fulminis ardor. 1.20. Hic silvestris erat Romani nominis altrix, Martia, quae parvos Mavortis semine natos Uberibus gravidis vitali rore rigabat; Quae tum cum pueris flammato fulminis ictu Concidit atque avolsa pedum vestigia liquit. Tum quis non artis scripta ac monumenta volutans Voces tristificas chartis promebat Etruscis? Omnes civilem generosa a stirpe profectam Vitare ingentem cladem pestemque monebant Vel legum exitium constanti voce ferebant Templa deumque adeo flammis urbemque iubebant Eripere et stragem horribilem caedemque vereri; Atque haec fixa gravi fato ac fundata teneri, Ni prius excelsum ad columen formata decore Sancta Iovis species claros spectaret in ortus. Tum fore ut occultos populus sanctusque senatus Cernere conatus posset, si solis ad ortum Conversa inde patrum sedes populique videret. 1.21. Haec tardata diu species multumque morata Consule te tandem celsa est in sede locata, Atque una fixi ac signati temporis hora Iuppiter excelsa clarabat sceptra columna, Et clades patriae flamma ferroque parata Vocibus Allobrogum patribus populoque patebat. Rite igitur veteres, quorum monumenta tenetis, Qui populos urbisque modo ac virtute regebant, Rite etiam vestri, quorum pietasque fidesque Praestitit et longe vicit sapientia cunctos, Praecipue coluere vigenti numine divos. Haec adeo penitus cura videre sagaci, Otia qui studiis laeti tenuere decoris 1.22. Inque Academia umbrifera nitidoque Lyceo Fuderunt claras fecundi pectoris artis. E quibus ereptum primo iam a flore iuventae Te patria in media virtutum mole locavit. Tu tamen anxiferas curas requiete relaxans, Quod patriae vacat, id studiis nobisque sacrasti. Tu igitur animum poteris inducere contra ea, quae a me disputantur de divinatione, dicere, qui et gesseris ea, quae gessisti, et ea, quae pronuntiavi, accuratissume scripseris? 1.101. Saepe etiam et in proeliis Fauni auditi et in rebus turbidis veridicae voces ex occulto missae esse dicuntur; cuius generis duo sint ex multis exempla, sed maxuma: Nam non multo ante urbem captam exaudita vox est a luco Vestae, qui a Palatii radice in novam viam devexus est, ut muri et portae reficerentur; futurum esse, nisi provisum esset, ut Roma caperetur. Quod neglectum tum, cum caveri poterat, post acceptam illam maximam cladem expiatum est; ara enim Aio Loquenti, quam saeptam videmus, exadversus eum locum consecrata est. Atque etiam scriptum a multis est, cum terrae motus factus esset, ut sue plena procuratio fieret, vocem ab aede Iunonis ex arce extitisse; quocirca Iunonem illam appellatam Monetam. Haec igitur et a dis significata et a nostris maioribus iudicata contemnimus? 1.17. But what authority or what witness can I better employ than yourself? I have even learned by heart and with great pleasure the following lines uttered by the Muse, Urania, in the second book of your poem entitled, My Consulship:First of all, Jupiter, glowing with fire from regions celestial,Turns, and the whole of creation is filled with the light of his glory;And, though the vaults of aether eternal begird and confine him,Yet he, with spirit divine, ever searching the earth and the heavens,Sounds to their innermost depths the thoughts and the actions of mortals.When one has learned the motions and variant paths of the planets,Stars that abide in the seat of the signs, in the Zodiacs girdle,(Spoken of falsely as vagrants or rovers in Greek nomenclature,Whereas in truth their distance is fixed and their speed is determined,)Then will he know that all are controlled by an Infinite Wisdom. 1.18. You, being consul, at once did observe the swift constellations,Noting the glare of luminous stars in direful conjunction:Then you beheld the tremulous sheen of the Northern aurora,When, on ascending the mountainous heights of snowy Albanus,You offered joyful libations of milk at the Feast of the Latins;Ominous surely the time wherein fell that Feast of the Latins;Many a warning was given, it seemed, of slaughter nocturnal;Then, of a sudden, the moon at her full was blotted from heaven —Hidden her features resplendent, though night was bejewelled with planets;Then did that dolorous herald of War, the torch of Apollo,Mount all aflame to the dome of the sky, where the sun has its setting;Then did a Roman depart from these radiant abodes of the living,Stricken by terrible lightning from heavens serene and unclouded.Then through the fruit-laden body of earth ran the shock of an earthquake;Spectres at night were observed, appalling and changeful of figure,Giving their warning that war was at hand, and internal commotion;Over all lands there outpoured, from the frenzied bosoms of prophets,Dreadful predictions, gloomy forecasts of impending disaster. 1.19. And the misfortunes which happened at last and were long in their passing —These were foretold by the Father of Gods, in earth and in heaven,Through unmistakable signs that he gave and often repeated.[12] Now, of those prophecies made when Torquatus and Cotta were consuls, —Made by a Lydian diviner, by one of Etruscan extraction —All, in the round of your crowded twelve months, were brought to fulfilment.For high-thundering Jove, as he stood on starry Olympus,Hurled forth his blows at the temples and monuments raised in his honour,And on the Capitols site he unloosed the bolts of his lightning.Then fell the brazen image of Natta, ancient and honoured:Vanished the tablets of laws long ago divinely enacted;Wholly destroyed were the statues of gods by the heat of the lightning. 1.21. Long was the statue delayed and much was it hindered in making.Finally, you being consul, it stood in its lofty position.Just at the moment of time, which the gods had set and predicted,When on column exalted the sceptre of Jove was illumined,Did Allobrogian voices proclaim to Senate and peopleWhat destruction by dagger and torch was prepared for our country.[13] Rightly, therefore, the ancients whose monuments you have in keeping,Romans whose rule over peoples and cities was just and courageous,Rightly your kindred, foremost in honour and pious devotion,Far surpassing the rest of their fellows in shrewdness and wisdom,Held it a duty supreme to honour the Infinite Godhead.Such were the truths they beheld who painfully searching for wisdomGladly devoted their leisure to study of all that was noble 1.22. Who, in Academys shade and Lyceums dazzling effulgence,Uttered the brilliant reflections of minds abounding in culture.Torn from these studies, in youths early dawn, your country recalled you,Giving you place in the thick of the struggle for public preferment;Yet, in seeking surcease from the worries and cares that oppress you,Time, that the State leaves free, you devote to us and to learning.In view, therefore, of your acts, and in view too of your own verses which I have quoted and which were composed with the utmost care, could you be persuaded to controvert the position which I maintain in regard to divination? 1.101. Again, we are told that fauns have often been heard in battle and that during turbulent times truly prophetic messages have been sent from mysterious places. Out of many instances of this class I shall give only two, but they are very striking. Not long before the capture of the city by the Gauls, a voice, issuing from Vestas sacred grove, which slopes from the foot of the Palatine Hill to New Road, was heard to say, the walls and gates must be repaired; unless this is done the city will be taken. Neglect of this warning, while it was possible to heed it, was atoned for after the supreme disaster had occurred; for, adjoining the grove, an altar, which is now to be seen enclosed with a hedge, was dedicated to Aius the Speaker. The other illustration has been reported by many writers. At the time of the earthquake a voice came from Junos temple on the citadel commanding that an expiatory sacrifice be made of a pregt sow. From this fact the goddess was called Juno the Adviser. Are we, then, lightly to regard these warnings which the gods have sent and our forefathers adjudged to be trustworthy?
3. Cicero, In Pisonem, 6 (2nd cent. BCE - 1st cent. BCE)
4. Cicero, Pro Sestio, 121 (2nd cent. BCE - 1st cent. BCE)
5. Strabo, Geography, 14.1.23 (1st cent. BCE - 1st cent. BCE) 14.1.23. After the completion of the temple of Artemis, which, he says, was the work of Cheirocrates (the same man who built Alexandreia and the same man who proposed to Alexander to fashion Mt. Athos into his likeness, representing him as pouring a libation from a kind of ewer into a broad bowl, and to make two cities, one on the right of the mountain and the other on the left, and a river flowing from one to the other) — after the completion of the temple, he says, the great number of dedications in general were secured by means of the high honor they paid their artists, but the whole of the altar was filled, one might say, with the works of Praxiteles. They showed me also some of the works of Thrason, who made the chapel of Hecate, the waxen image of Penelope, and the old woman Eurycleia. They had eunuchs as priests, whom they called Megabyzi. And they were always in quest of persons from other places who were worthy of this preferment, and they held them in great honor. And it was obligatory for maidens to serve as colleagues with them in their priestly office. But though at the present some of their usages are being preserved, yet others are not; but the sanctuary remains a place of refuge, the same as in earlier times, although the limits of the refuge have often been changed; for example, when Alexander extended them for a stadium, and when Mithridates shot an arrow from the corner of the roof and thought it went a little farther than a stadium, and when Antony doubled this distance and included within the refuge a part of the city. But this extension of the refuge proved harmful, and put the city in the power of criminals; and it was therefore nullified by Augustus Caesar.
6. Pliny The Elder, Natural History, 8.155, 9.119-9.121, 34.55, 34.57-34.60, 34.62, 35.2-35.13, 35.15, 35.18, 35.20, 35.22-35.28, 35.31, 35.34, 35.44, 35.46, 35.49, 35.51-35.52, 35.57-35.58, 35.60, 35.64-35.68, 35.70, 35.72, 35.74, 35.76-35.77, 35.81-35.83, 35.85-35.86, 35.88, 35.91, 35.93, 35.95, 35.97-35.98, 35.100, 35.102-35.103, 35.108-35.110, 35.114, 35.116-35.117, 35.119-35.120, 35.127-35.128, 35.130-35.131, 35.133, 35.136, 35.139, 35.144 (1st cent. CE - 1st cent. CE)
7. Plutarch, Julius Caesar, 11.6 (1st cent. CE - 2nd cent. CE)
8. Plutarch, Cicero, 23.6 (1st cent. CE - 2nd cent. CE)
9. Plutarch, Fabius, 22.6 (1st cent. CE - 2nd cent. CE) 22.6. However, he removed the colossal statue of Heracles from Tarentum, and set it up on the Capitol, and near it an equestrian statue of himself, in bronze. He thus appeared far more eccentric in these matters than Marcellus, nay rather, the mild and humane conduct of Marcellus was thus made to seem altogether admirable by contrast, as has been written in his Life. Chapter xxi. Marcellus had enriched Rome with works of Greek art taken from Syracuse in 212 B.C. Livy’s opinion is rather different from Plutarch’s: sed maiore animo generis eius praeda abstinuit Fabius quam Marcellus, xxvii. 16. Fabius killed the people but spared their gods; Marcellus spared the people but took their gods.
10. Plutarch, Pompey, 2.2, 46.1 (1st cent. CE - 2nd cent. CE)
11. Plutarch, Sulla, 34 (1st cent. CE - 2nd cent. CE)
12. Quintilian, Institutes of Oratory, 5.12.21 (1st cent. CE - 1st cent. CE) 5.12.21.  When the masters of sculpture and hand desired to carve or paint forms of ideal beauty, they never fell into the error of taking some Bagoas or Megabyzus as models, but rightly selected the well-known Doryphorus, equally adapted either for the fields of war or for the wrestling school, and other warlike and athletic youths as types of physical beauty. Shall we then, who are endeavouring to mould the ideal orator, equip eloquence not with weapons but with timbrels?
13. Quintilian, Institutio Oratoria, 12.10.3-12.10.9 (1st cent. CE - 1st cent. CE) 12.10.3.  The first great painters, whose works deserve inspection for something more than their mere antiquity, are said to have been Polygnotus and Aglaophon, whose simple colouring has still such enthusiastic admirers that they prefer these almost primitive works, which may be regarded as the first foundations of the art that was to be, over the works of the greatest of their successors, their motive being, in my opinion, an ostentatious desire to seem persons of superior taste. 12.10.4.  Later Zeuxis and Parrhasius contributed much to the progress of painting. These artists were separated by no great distance of time, since both flourished about the period of the Peloponnesian war; for example, Xenophon has preserved a conversation between Socrates and Parrhasius. The first-mentioned seems to have discovered the method of representing light and shade, while the latter is said to have devoted special attention to the treatment of line. 12.10.5.  For Zeuxis emphasised the limbs of the human body, thinking thereby to add dignity and grandeur to his style: it is generally supposed that in this he followed the example of Homer, who likes to represent even his female characters as being of heroic mould. Parrhasius, on the other hand, was so fine a draughtsman that he has been styled the law-giver of his art, on the ground that all other artists take his representations of gods and heroes as models, as though no other course were possible. 12.10.6.  It was, however, from about the period of the reign of Philip down to that of the successors of Alexander that painting flourished more especially, although the different artists are distinguished for different excellences. Proto­genes, for example, was renowned for accuracy, Pamphilus and Melanthius for soundness of taste, Antiphilus for facility, Theon of Samos for his depiction of imaginary scenes, known as φαντασίαι, and Apelles for genius and grace, in the latter of which qualities he took especial pride. Euphranor, on the other hand, was admired on the ground that, while he ranked with the most eminent masters of other arts, he at the same time achieved a marvellous skill in the arts of sculpture and painting. 12.10.7.  The same differences exist between sculptors. The art of Callon and Hegesias is somewhat rude and recalls the Etruscans, but the work of Calamis has already begun to be less stiff, while Myron's statues show a greater form than had been achieved by the artists just mentioned. Polyclitus surpassed all others for care and grace, but although the majority of critics account him as the greatest of sculptors, to avoid making him faultless they express the opinion that his work is lacking in grandeur. 12.10.8.  For while he gave the human form an ideal grace, he is thought to have been less successful in representing the dignity of the gods. He is further alleged to have shrunken from representing persons of maturer years, and to have ventured on nothing more difficult than a smooth and beardless face. But the qualities lacking in Polyclitus are allowed to have been possessed by Phidias and Alcamenes. 12.10.9.  On the other hand, Phidias is regarded as more gifted in his representation of gods station of men, and indeed for chryselephantine statues he is without a peer, as he would in truth be, even if he had produced nothing in this material beyond his Minerva at Athens and his Jupiter at Olympia in Elis, whose beauty is such that it is said to have added something even to the awe with which the god was already regarded: so perfectly did the majesty of the work give the impression of godhead. Lysippus and Praxiteles are asserted to be supreme as regards faithfulness to nature. For Demetrius is blamed for carrying realism too far, and is less concerned about the beauty than the truth of his work.
14. Statius, Siluae, 1.1.84-1.1.86 (1st cent. CE - 1st cent. CE)
15. Suetonius, Iulius, 7.1 (1st cent. CE - 2nd cent. CE)
16. Tacitus, Annals, 2.73, 3.38 (1st cent. CE - 2nd cent. CE) 2.73.  His funeral, devoid of ancestral effigies or procession, was distinguished by eulogies and recollections of his virtues. There were those who, considering his personal appearance, his early age, and the circumstances of his death, — to which they added the proximity of the region where he perished, — compared his decease with that of Alexander the Great: — "Each eminently handsome, of famous lineage, and in years not much exceeding thirty, had fallen among alien races by the treason of their countrymen. But the Roman had borne himself as one gentle to his friends, moderate in his pleasures, content with a single wife and the children of lawful wedlock. Nor was he less a man of the sword; though he lacked the other's temerity, and, when his numerous victories had beaten down the Germanies, was prohibited from making fast their bondage. But had he been the sole arbiter of affairs, of kingly authority and title, he would have overtaken the Greek in military fame with an ease proportioned to his superiority in clemency, self-command, and all other good qualities." The body, before cremation, was exposed in the forum of Antioch, the place destined for the final rites. Whether it bore marks of poisoning was disputable: for the indications were variously read, as pity and preconceived suspicion swayed the spectator to the side of Germanicus, or his predilections to that of Piso. 3.38.  For Tiberius and the informers showed no fatigue. Ancharius Priscus had accused Caesius Cordus, proconsul of Crete, of malversation: a charge of treason, the complement now of all arraignments, was appended. Antistius Vetus, a grandee of Macedonia, had been acquitted of adultery: the Caesar reprimanded the judges and recalled him to stand his trial for treason, as a disaffected person, involved in the schemes of Rhescuporis during that period after the murder of Cotys when he had meditated war against ourselves. The defendant was condemned accordingly to interdiction from fire and water, with a proviso that his place of detention should be an island not too conveniently situated either for Macedonia or for Thrace. For since the partition of the monarchy between Rhoemetalces and the children of Cotys, who during their minority were under the tutelage of Trebellenus Rufus, Thrace — unaccustomed to Roman methods — was divided against herself; and the accusations against Trebellenus were no more violent than those against Rhoemetalces for leaving the injuries of his countrymen unavenged. Three powerful tribes, the Coelaletae, Odrysae, and Dii, took up arms, but under separate leaders of precisely equal obscurity: a fact which saved us from a coalition involving a serious war. One division embroiled the districts at hand; another crossed the Haemus range to bring out the remote clans; the most numerous, and least disorderly, besieged the king in Philippopolis, a city founded by Philip of Macedon.
17. Cassius Dio, Roman History, 43.14.6, 51.17.6, 51.22.1-51.22.3, 68.29.1, 68.30.1 (2nd cent. CE - 3rd cent. CE) 43.14.6.  And they decreed that a chariot of his should be placed on the Capitol facing the statue of Jupiter, that his statue in bronze should be mounted upon a likeness of the inhabited world, with an inscription to the effect that he was a demigod, and that his name should be inscribed upon the Capitol in place of that of Catulus on the ground that he had completed this temple after undertaking to call Catulus to account for the building of it. 51.17.6.  So much for these events. In the palace quantities of treasure were found. For Cleopatra had taken practically all the offerings from even the holiest shrines and so helped the Romans swell their spoils without incurring any defilement on their own part. Large sums were also obtained from every man against whom any charge of misdemeanour were brought. 51.22.1.  After finishing this celebration Caesar dedicated the temple of Minerva, called also the Chalcidicum, and the Curia Iulia, which had been built in honour of his father. In the latter he set up the statue of Victory which is still in existence, thus signifying that it was from her that he had received the empire. 51.22.2.  It had belonged to the people of Tarentum, whence it was now brought to Rome, placed in the senate-chamber, and decked with the spoils of Egypt. The same course was followed in the case of the shrine of Julius which was consecrated at this time 51.22.3.  for many of these spoils were placed in it also; and others were dedicated to Jupiter Capitolinus and to Juno and Minerva, after all the objects in these temples which were supposed to have been placed there previously as dedications, or were actually dedications, had by decree been taken down at this time as defiled. Thus Cleopatra, though defeated and captured, was nevertheless glorified, inasmuch as her adornments repose as dedications in our temples and she herself is seen in gold in the shrine of Venus. 68.29.1.  Then he came to the ocean itself, and when he had learned its nature and had seen a ship sailing to India, he said: "I should certainly have crossed over to the Indi, too, if I were still young." For he began to think about the Indi and was curious about their affairs, and he counted Alexander a lucky man. Yet he would declare that he himself had advanced farther than Alexander, and would so write to the senate, although he was unable to preserve even the territory that he had subdued. 68.30.1.  Trajan learned of this at Babylon; for he had gone there both because of its fame — though he saw nothing but mounds and stones and ruins to justify this — and because of Alexander, to whose spirit he offered sacrifice in the room where he had died. When he learned of the revolt, he sent Lusius and Maximus against the rebels.
18. Pausanias, Description of Greece, 1.14.3, 1.38.7, 4.33.5, 5.27.3, 10.18.5, 10.32.13 (2nd cent. CE - 2nd cent. CE) 1.14.3. Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens, called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men. 1.38.7. My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis . Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes. 4.33.5. I may not reveal the rites of the Great Goddesses, for it is their mysteries which they celebrate in the Carnasian grove, and I regard them as second only to the Eleusinian in sanctity. But my dream did not prevent me from making known to all that the brazen urn, discovered by the Argive general, and the bones of Eurytus the son of Melaneus were kept here. A river Charadrus flows past the grove; 5.27.3. This is the horse in which is, say the Eleans, the hippomanes (what maddens horses). It is plain to all that the quality of the horse is the result of magic skill. It is much inferior in size and beauty to all the horses standing within the Altis. Moreover, its tail has been cut off which makes the figure uglier still. But male horses, not only in spring but on any day, are at heat towards it. 10.18.5. The men of Orneae in Argolis, when hard pressed in war by the Sicyonians, vowed to Apollo that, if they should drive the host of the Sicyonians out of their native land, they would organize a daily procession in his honor at Delphi, and sacrifice victims of a certain kind and of a certain number. Well, they conquered the Sicyonians in battle. But finding the daily fulfillment of their vow a great expense and a still greater trouble, they devised the trick of dedicating to the god bronze figures representing a sacrifice and a procession. 10.32.13. About forty stades distant from Asclepius is a precinct and shrine sacred to Isis, the holiest of all those made by the Greeks for the Egyptian goddess. For the Tithoreans think it wrong to dwell round about it, and no one may enter the shrine except those whom Isis herself has honored by inviting them in dreams. The same rule is observed in the cities above the Maeander by the gods of the lower world; for to all whom they wish to enter their shrines they send visions seen in dreams.
19. Epigraphy, Ik Pessinous, 7
20. Epigraphy, Ils, 72

Subjects of this text:

subject	book bibliographic info
aeneas	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
aioiorix	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
alexander, of macedon	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
alexander the great	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
ancestors	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
andromeda	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
andros	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
antidotos	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
antistius	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
apelles, the birth of venus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
apelles	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
aphrodite	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
apollonides, of nicaea	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
artemis, a. ephesia	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
artemis, of ephesus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
artemis	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
atargatis, name	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
attis, in phrygia	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
attis, myth and ritual	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
attis	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
augustan religious innovations	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
bagabuxêa	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
benveniste, emile	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
burkert, walter	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
carchemish	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
carpathos	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
cercaphus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
chamberlin, wilt	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
chorus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
cleopatra, and the spoils of egypt	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
cleopatra, her pearl earrings	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
cornelius scipio aemilianus, p., and alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28, 230
cult images, danger of	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
deity, powers of	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
delos	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
delphi, offering of the orneatai	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
dionysus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
distancing, (divine) charisma	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
divine honours	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
divine origins	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
divine support, by fortuna	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
divine support	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
dreams, and images	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
emperor cult	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
ephesus and ephesians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
eulogy	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
eunuchs	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
fleischer, robert	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
fortuna	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
forum augustum	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
gallus, king	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
genius augusti	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
gens, julia	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
germanicus caesar, and alexander	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28, 230
hooper-greenhill, e.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
identity, construction of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
identity, xv–xvi, of prototype and representation	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
image, and ritual	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
image, as ritual	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
image, identified with prototype	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
ionia, ionian	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
julius caesar, c., and alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
julius caesar, c., descended from venus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
julius caesar, c., equestrian statue of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
julius caesar, c., public collection in temple of venus genetrix	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
julius caesar, c.	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
julius caesar	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
kubaba	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
kybebe/le	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
leda	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
leonidas, of sparta	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
lysippus, and alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
macedonia, macedonian	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
magic	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
magna mater	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
marriage customs, of lydians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
mars, father of rome	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
megabyxos castration	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
megabyzus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
miletus, milesian	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
mimesis	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
miracles, pagan	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
museum, and british identity	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
museum, as an agent for social control	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
neo-hittite, art	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
nicaea	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
nicias, his portrait of alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28, 230
nicias, painter	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
nymphs	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
objects, and context	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
objects, and meaning	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
objects, and power	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
offering, art work as	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
orneatai, offering at delphi	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
parrhasios	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
pausanias, and ritual-centered visuality	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
perseus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
persia and persians, and eunuchs	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
persia and persians, customs of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
persia and persians, language of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
pessinous	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
pharsalus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
philip ii, of macedon, greek world	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
philip ii, of macedon, philip, garland of	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
phyromachus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
picard, charles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
piety, pietas	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
pompey the great, and alexander	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28, 230
pompey the great, defeated at pharsalus	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
pompey the great	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
poseidon	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
praxiteles (sculptor)	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 302
priapus	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
reagan, nancy	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
relationship with caesars forum	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
ritual, image and	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
ritual, image as	Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
rome, forum of julius caesar, and alexanders horse	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
rome, forum of julius caesar, its collection	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
rome, forum of julius caesar	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
rome, pantheon	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
rome, temple of divus augustus, victoria in	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
rome, temple of jupiter capitolinus, adorned with spoils of egypt	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
rome, temple of venus genetrix, its collection	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
rome and romans, imperial period of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
samos	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
saviour	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
self-fashioning	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
smith, james o.	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
statuary, equestrian	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
strabo	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
sulla	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
syros	Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 380
texts, encomiastic	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 302
timotheus'	Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
trajan, and alexander the great	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28, 230
trajan	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
venus, in the pantheon	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
venus, mother of rome	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
venus	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
venus victrix	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
vesta, sacred grove of	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 28
victrix	Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 230
war, weapons (arma)	Erker, Ambiguity and Religion in Ovid’s Fasti: Religious Innovation and the Imperial Family (2023) 91
xenophon of athens, on persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
yariris	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159