Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



9458
Pliny The Elder, Natural History, 35.93
NaN


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

12 results
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. 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.
3. Vergil, Aeneis, 8.312, 8.355-8.358 (1st cent. BCE - 1st cent. BCE)

8.312. on every side, which towered into view 8.355. of bristling shag, the face both beast and man 8.356. and that fire-blasted throat whence breathed no more 8.357. the extinguished flame. 'T is since that famous day 8.358. we celebrate this feast, and glad of heart
4. Pliny The Elder, Natural History, 34.55, 34.57-34.60, 34.62, 34.69, 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, 35.95, 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, 35.130-35.133, 35.136, 35.139, 35.144, 35.157 (1st cent. CE - 1st cent. CE)

5. Plutarch, Julius Caesar, 61.7-61.8 (1st cent. CE - 2nd cent. CE)

6. 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?
7. 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.
8. Suetonius, Iulius, 79 (1st cent. CE - 2nd cent. CE)

9. Xenophon of Ephesus, The Ephesian Story of Anthica And Habrocomes, 1.2.1-1.2.4 (1st cent. CE - 2nd cent. CE)

10. 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.
11. Epigraphy, I.Ephesos, 1606

12. Epigraphy, Ik Pessinous, 7



Subjects of this text:

subject book bibliographic info
aioiorix Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
antidotos Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
apelles, the birth of venus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
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
apollo Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
artemis, a. ephesia Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
artemis, goddess and cult, artemisia festival Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
artemis, goddess and cult, cult figure/statue Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
artemis, goddess and cult, daitis festival Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
artemis, goddess and cult, processions Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
artemis, goddess and cult, sacrifice Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
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, temple, altar Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
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
augustus, and apelles Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
augustus, and romulus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
augustus, builds and adorns temple of divus julius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
augustus, trojan ancestry of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
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
claudius marcellus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
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
delphi, offering of the orneatai Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
dreams, and images Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
ephesus, buildings and streets, odeion Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
ephesus and ephesians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
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
frugalitas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
gallus, king Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
gruen, e. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
hellenistic Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
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
impietas against, sacred nature of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
julius caesar, c., and alexander the great Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
julius caesar, c., and romulus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
julius caesar, c., descended from venus Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
julius caesar, c., public collection in temple of venus genetrix Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
julius caesar, c. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
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
liberalitas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
licinius lucullus, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
lysippus, and alexander the great Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
magic Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
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
megabyxos castration, name Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 355
megabyxos castration, spelling Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 355
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
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
moderatio Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
mummius achaicus, l. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
neo-hittite, art Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
objects, legal disposition of Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
objects, their public versus private context Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
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
pasiteles Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
pausanias, and ritual-centered visuality Elsner, Roman Eyes: Visuality and Subjectivity in Art and Text (2007) 42
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
picard, charles Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
pompeii, temple of apollo Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
porcius cato the elder, m., on greek art and culture Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
porcius cato the elder, m. Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
praxiteles, thespiades Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
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, its collection Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
rome, forum of julius caesar Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
rome, temple of divus augustus, victoria in Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
rome, temple of divus julius Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
rome, temple of felicitas Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 43
rome, temple of venus genetrix, its collection Rutledge, Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting (2012) 234
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
smith, james o. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
strabo Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 159
timotheus' Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 287
wine Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 170
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