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Tiresias: The Ancient Mediterranean Religions Source Database



9471
Plutarch, Agesilaus, 3.6-3.8
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Intertexts (texts cited often on the same page as the searched text):

12 results
1. Herodotus, Histories, 6.66 (5th cent. BCE - 5th cent. BCE)

6.66. Disputes arose over it, so the Spartans resolved to ask the oracle at Delphi if Demaratus was the son of Ariston. ,At Cleomenes' instigation this was revealed to the Pythia. He had won over a man of great influence among the Delphians, Cobon son of Aristophantus, and Cobon persuaded the priestess, Periallus, to say what Cleomenes wanted her to. ,When the ambassadors asked if Demaratus was the son of Ariston, the Pythia gave judgment that he was not. All this came to light later; Cobon was exiled from Delphi, and Periallus was deposed from her position.
2. Thucydides, The History of The Peloponnesian War, 5.16.2 (5th cent. BCE - 4th cent. BCE)

5.16.2. the accusation being that he and his brother Aristocles had bribed the prophetess of Delphi to tell the Lacedaemonian deputations which successively arrived at the temple to bring home the seed of the demigod son of Zeus from abroad, else they would have to plough with a silver share.
3. Xenophon, Hellenica, 3.3.1-3.3.3 (5th cent. BCE - 4th cent. BCE)

3.3.1. After this Agis, having gone to Delphi and offered to the god the appointed tithe of his booty, on his way back fell sick at Heraea, being now an old man, and although he was still living when brought home to Lacedaemon, once there he very soon died; and he received a burial more splendid than belongs to man. When the prescribed days of mourning had been religiously observed and it was necessary to appoint a king, Leotychides, who claimed to be a son of Agis, and Agesilaus, a brother of Agis, contended for the kingship. 3.3.2. And Leotychides said: 397 B.C. But, Agesilaus, the law directs, not that a brother, but that a son of a king, should be king; if, however, there should chance to be no son, in that case the brother would be king. It is I, then, who should be king. How so, when I am alive? Because he whom you call your father said that you were not his son. Nay, but my mother, who knows far better than he did, says even to this day that I am. But Poseidon showed that you are entirely in the wrong, for he drove your father Leotychides was reputed to be the son of Alcibiades. For the incident here mentioned, cp. Plut. Alc. 23. out of her chamber into the open by an earthquake. And time also, which is said to be the truest witness, gave testimony that the god was right; for you were born in the tenth month from the time when he fled from the chamber. Such were the words which passed between these two. 3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state.
4. Lucretius Carus, On The Nature of Things, 6.68-6.79 (1st cent. BCE - 1st cent. BCE)

5. Plutarch, Agesilaus, 3.1-3.5, 3.7-3.8, 30.1 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Alcibiades, 23.7-23.9 (1st cent. CE - 2nd cent. CE)

23.7. For while Agis the king was away on his campaigns, Alcibiades corrupted Timaea his wife, so that she was with child by him and made no denial of it. When she had given birth to a male child, it was called Leotychides in public, but in private the name which the boy’s mother whispered to her friends and attendants was Alcibiades. Such was the passion that possessed the woman. But he, in his mocking way, said he had not done this thing for a wanton insult, nor at the behest of mere pleasure, but in order that descendants of his might be kings of the Lacedaemonians. 23.8. Such being the state of things, there were many to tell the tale to Agis, and he believed it, more especially owing to the lapse of time. There had been an earthquake, and he had run in terror out of his chamber and the arms of his wife, and then for ten months had had no further intercourse with her. And since Leotychides had been born at the end of this period, Agis declared that he was no child of his. For this reason Leotychides was afterwards refused the royal succession. Cf. Plut. Lys. 22.4-6
7. Plutarch, Comparison of Lysander With Sulla, 2.1-2.3 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Oracles At Delphi No Longer Given In Verse, None (1st cent. CE - 2nd cent. CE)

9. Plutarch, Lysander, 20.8, 22.6, 25.3, 30.4 (1st cent. CE - 2nd cent. CE)

10. Pausanias, Description of Greece, 3.4.3-3.4.6, 3.8.9 (2nd cent. CE - 2nd cent. CE)

3.4.3. While Cleomenes was occupied in Aegina, Demaratus, the king of the other house, was slandering him to the Lacedaemonian populace. On his return from Aegina, Cleomenes began to intrigue for the deposition of king Demaratus. He bribed the Pythian prophetess to frame responses about Demaratus according to his instructions, and instigated Leotychides, a man of royal birth and of the same family as Demaratus, to put in a claim to the throne. 3.4.4. Leotychides seized upon the remark that Ariston in his ignorance blurted out when Demaratus was born, denying that he was his child. On the present occasion the Lacedaemonians, according to their wont, referred to the oracle at Delphi the claim against Demaratus, and the prophetess gave them a response which favoured the designs of Cleomenes. 3.4.5. So Demaratus was deposed, not rightfully, but because Cleomenes hated him. Subsequently Cleomenes met his end in a fit of madness for seizing a sword he began to wound himself, and hacked and maimed his body all over. The Argives assert that the manner of his end was a punishment for his treatment of the suppliants of Argus; the Athenians say that it was because he had devastated Orgas; the Delphians put it down to the bribes he gave the Pythian prophetess, persuading her to give lying responses about Demaratus. 3.4.6. It may well be too that the wrath of heroes and the wrath of gods united together to punish Cleomenes since it is a fact that for a personal wrong Protesilaus, a hero not a whit more illustrious than Argus, punished at Elaeus Artayctes, a Persian; while the Megarians never succeeded in propitiating the deities at Eleusis for having encroached upon the sacred land. As to the tampering with the oracle, we know of nobody, with the exception of Cleomenes, who has had the audacity even to attempt it.
11. Sextus, Against The Mathematicians, 9.49, 9.137-9.181, 9.189-9.190 (2nd cent. CE - 3rd cent. CE)

12. Diogenes Laertius, Lives of The Philosophers, 2.117 (3rd cent. CE - 3rd cent. CE)

2.117. When Crates asked him whether the gods take delight in prayers and adorations, he is said to have replied, Don't put such a question in the street, simpleton, but when we are alone! It is said that Bion, when he was asked the same question whether there are gods, replied:Will you not scatter the crowd from me, O much-enduring elder?In character Stilpo was simple and unaffected, and he could readily adapt himself to the plain man. For instance, when Crates the Cynic did not answer the question put to him and only insulted the questioner, I knew, said Stilpo, that you would utter anything rather than what you ought.


Subjects of this text:

subject book bibliographic info
agesilaus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
agis Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
alcibiades Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
aristophanes Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
delphi Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
epicurus and epicureanism Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
euripides Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
fears Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
heracles Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
leuctra Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
lycurgus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
lysander Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
oracles Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
parker, r. Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
piety / impiety Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
plutarchs lives, life of lycurgus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
prayer Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
prophecy Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
religion, greek, and philosophy, evidence of social backlash Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
religion, greek, and philosophy, philosophical criticisms and appropriations Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
religion, greek, and philosophy Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
religion, greek, tolerance and flexibility of' Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
religiosity, spartan Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
rhetoric Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
socrates, his trial Tor, Mortal and Divine in Early Greek Epistemology (2017) 46
sparta Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
stoicism Tor, Mortal and Divine in Early Greek Epistemology (2017) 46