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Tiresias: The Ancient Mediterranean Religions Source Database



9471
Plutarch, Agesilaus, 6.6


ἀκούσαντες οὖν οἱ βοιωτάρχαι πρὸς ὀργὴν κινηθέντες ἔπεμψαν ὑπηρέτας, ἀπαγορεύοντες τῷ Ἀγησιλάῳ μὴ θύειν παρὰ τοὺς νόμους καὶ τὰ πάτρια Βοιωτῶν, οἱ δὲ καὶ ταῦτα ἀπήγγειλαν καὶ τὰ μηρία διέρριψαν ἀπὸ τοῦ βωμοῦ, χαλεπῶς οὖν ἔχων ὁ Ἀγησίλαος ἀπέπλει, τοῖς τε Θηβαίοις διωργισμένος καὶ γεγονὼς δύσελπις διὰ τὸν οἰωνόν, ὡς ἀτελῶν αὐτῷ τῶν πράξεων γενησομένων καὶ τῆς στρατείας ἐπὶ τὸ προσῆκον οὐκ ἀφιξομένης. Accordingly, when the Boeotian magistrates heard of this, they were moved to anger, and sent their officers, forbidding Agesilaüs to sacrifice contrary to the laws and customs of the Boeotians. These officers not only delivered their message, but also snatched the thigh-pieces of the victim from the altar. Agesilaüs therefore sailed away in great distress of mind; he was not only highly incensed at the Thebans, but also full of ill-boding on account of the omen. He was convinced that his undertakings would be incomplete, and that his expedition would have no fitting issue. 7


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

13 results
1. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
2. Euripides, Suppliant Women, 155 (5th cent. BCE - 5th cent. BCE)

155. Didst consult seers, and gaze into the flame of burnt-offerings? Adrastu
3. Herodotus, Histories, 6.81 (5th cent. BCE - 5th cent. BCE)

6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta.
4. Xenophon, Hellenica, 3.3.3-3.3.4, 3.4.3-3.4.4, 3.5.5, 7.1.34-7.1.35 (5th cent. BCE - 4th cent. BCE)

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. 3.3.4. After hearing such arguments from both claimants the state chose Agesilaus king. When Agesilaus had been not yet a year in the kingly office, once while he was offering one of the appointed sacrifices in behalf of the state, the seer said that the gods revealed a conspiracy of the most 397 B.C. terrible sort. And when he sacrificed again, the seer said that the signs appeared still more terrible. And upon his sacrificing for the third time, he said: Agesilaus, just such a sign is given me as would be given if we were in the very midst of the enemy. There-upon they made offerings to the gods who avert evil and to those who grant safety, and having with difficulty obtained favourable omens, ceased sacrificing. And within five days after the sacrifice was ended a man reported to the ephors a conspiracy, and Cinadon as the head of the affair. 3.4.3. When Agesilaus offered to undertake the campaign, the Lacedaemonians gave him everything he asked for and provisions for six months. And when he marched forth from the country after offering all the sacrifices which were required, including that at the frontier, Spartan commanders always offered sacrifices to Zeus and Athena before crossing the Laconian frontier. he dispatched messengers to the various cities and announced how many men were to be sent from each city, and where they were to report; while as for himself, he desired to go and offer sacrifice at Aulis, the place where Agamemnon had sacrificed before he sailed to Troy. 3.4.4. When he had reached Aulis, however, the Boeotarchs, The presiding officials of the Boeotian League. on learning that he was sacrificing, sent horsemen and bade him discontinue his sacrificing, and they threw from the altar the victims which they found already offered. Then Agesilaus, calling the gods to witness, and full of anger, embarked upon his trireme and sailed away. And when he arrived at Gerastus and had collected there as large a part of his army as he could, he directed his course to Ephesus. 3.5.5. Now the Lacedaemonians were 395 B.C. glad to seize a pretext for undertaking a campaign against the Thebans, for they had long been angry with them both on account of their claiming Apollo’s tenth i.e., of the spoils of the Peloponnesian War. at Decelea and their refusing to follow them against Piraeus. Cp. II. iv. 30. Furthermore, they charged them with persuading the Corinthians likewise not to join in that campaign. Again, they recalled that they had refused to permit Agesilaus to sacrifice at Aulis and had cast from the altar the victims already offered, and that they also would not join Agesilaus for the campaign in Asia. They also reasoned that it was a favourable time to lead forth an army against the Thebans and put a stop to their insolent behaviour toward them; for matters in Asia were in an excellent condition for them, Agesilaus being victorious, and in Greece there was no other war to hinder them. 7.1.34. When the ambassadors arrived there, Pelopidas enjoyed a great advantage with the Persian. For he was able to say that his people were the only ones among the Greeks who had fought on the side of the King at Plataea, that 367 B.C. they had never afterwards undertaken a campaign against the King, and that the Lacedaemonians had made war upon them for precisely the reason that they had declined to go with Agesilaus against him See III. v. 5. and had refused to permit Agesilaus to sacrifice to Artemis at Aulis, This incident is described in III. iv. 3-4. the very spot where Agamemnon, at the time when he was sailing forth to Asia, had sacrificed before he captured Troy. 7.1.35. It also contributed greatly toward the winning of honour for Pelopidas that the Thebans had been victorious in battle at Leuctra, and that they had admittedly ravaged the country of the Lacedaemonians. Pelopidas also said that the Argives and Arcadians had been defeated by the Lacedaemonians when the Thebans were not present with them. And the Athenian, Timagoras, bore witness in his behalf that all these things which he said were true, and so stood second in honour to Pelopidas.
5. Cicero, On Divination, 1.74-1.76 (2nd cent. BCE - 1st cent. BCE)

1.74. Quid? Lacedaemoniis paulo ante Leuctricam calamitatem quae significatio facta est, cum in Herculis fano arma sonuerunt Herculisque simulacrum multo sudore manavit! At eodem tempore Thebis, ut ait Callisthenes, in templo Herculis valvae clausae repagulis subito se ipsae aperuerunt, armaque, quae fixa in parietibus fuerant, ea sunt humi inventa. Cumque eodem tempore apud Lebadiam Trophonio res divina fieret, gallos gallinaceos in eo loco sic adsidue canere coepisse, ut nihil intermitterent; tum augures dixisse Boeotios Thebanorum esse victoriam, propterea quod avis illa victa silere soleret, canere, si vicisset. 1.75. Eademque tempestate multis signis Lacedaemoniis Leuctricae pugnae calamitas denuntiabatur. Namque et in Lysandri, qui Lacedaemoniorum clarissimus fuerat, statua, quae Delphis stabat, in capite corona subito exstitit ex asperis herbis et agrestibus, stellaeque aureae, quae Delphis erant a Lacedaemoniis positae post navalem illam victoriam Lysandri, qua Athenienses conciderunt, qua in pugna quia Castor et Pollux cum Lacedaemoniorum classe visi esse dicebantur, eorum insignia deorum, stellae aureae, quas dixi, Delphis positae paulo ante Leuctricam pugnam deciderunt neque repertae sunt. 1.76. Maximum vero illud portentum isdem Spartiatis fuit, quod, cum oraclum ab Iove Dodonaeo petivissent de victoria sciscitantes legatique vas illud, in quo inerant sortes, collocavissent, simia, quam rex Molossorum in deliciis habebat, et sortes ipsas et cetera, quae erant ad sortem parata, disturbavit et aliud alio dissupavit. Tum ea, quae praeposita erat oraclo, sacerdos dixisse dicitur de salute Lacedaemoniis esse, non de victoria cogitandum. 1.74. Again: what a warning was given to the Spartans just before the disastrous battle of Leuctra, when the armour clanked in the temple of Hercules and his statue dripped with sweat! But at the same time, according to Callisthenes, the folding doors of Hercules temple at Thebes, though closed with bars, suddenly opened of their own accord, and the armour which had been fastened on the temple walls, was found on the floor. And, at the same time, at Lebadia, in Boeotia, while divine honours were being paid to Trophonius, the cocks in the neighbourhood began to crow vigorously and did not leave off. Thereupon the Boeotian augurs declared that the victory belonged to the Thebans, because it was the habit of cocks to keep silence when conquered and to crow when victorious. 1.75. The Spartans received many warnings given at that time of their impending defeat at Leuctra. For example, a crown of wild, prickly herbs suddenly appeared on the head of the statue erected at Delphi in honour of Lysander, the most eminent of the Spartans. Furthermore, the Spartans had set up some golden stars in the temple of Castor and Pollux at Delphi to commemorate the glorious victory of Lysander over the Athenians, because, it was said, those gods were seen accompanying the Spartan fleet in that battle. Now, just before the battle of Leuctra these divine symbols — that is, the golden stars at Delphi, already referred to — fell down and were never seen again. 1.76. But the most significant warning received by the Spartans was this: they sent to consult the oracle of Jupiter at Dodona as to the chances of victory. After their messengers had duly set up the vessel in which were the lots, an ape, kept by the king of Molossia for his amusement, disarranged the lots and everything else used in consulting the oracle, and scattered them in all directions. Then, so we are told, the priestess who had charge of the oracle said that the Spartans must think of safety and not of victory. [35]
6. Plutarch, Agesilaus, 6.4-6.5, 6.8-6.11, 28.6 (1st cent. CE - 2nd cent. CE)

7. Plutarch, Aristides, 17.10 (1st cent. CE - 2nd cent. CE)

8. Plutarch, On Superstition, None (1st cent. CE - 2nd cent. CE)

9. Plutarch, Lysander, 26, 25 (1st cent. CE - 2nd cent. CE)

10. Plutarch, Pelopidas, 21.4 (1st cent. CE - 2nd cent. CE)

21.4. Others, on the contrary, argued against it, declaring that such a lawless and barbarous sacrifice was not acceptable to any one of the superior beings above us, for it was not the fabled typhons and giants who governed the world, but the father of all gods and men; even to believe in the existence of divine beings who take delight in the slaughter and blood of men was perhaps a folly, but if such beings existed, they must be disregarded, as having no power; for only weakness and depravity of soul could produce or harbour such unnatural and cruel desires.
11. Plutarch, How The Young Man Should Study Poetry, None (1st cent. CE - 2nd cent. CE)

12. Pausanias, Description of Greece, 3.9.3-3.9.4 (2nd cent. CE - 2nd cent. CE)

3.9.3. The envoy dispatched to Thebes was Aristomelidas, the father of the mother of Agesilaus, a close friend of the Thebans who, when the wall of Plataea had been taken, had been one of the judges voting that the remt of the garrison should be put to death. Now the Thebans like the Athenians refused, saying that they would give no help. When Agesilaus had assembled his Lacedaemonian forces and those of the allies, and at the same time the fleet was ready, he went to Aulis to sacrifice to Artemis, because Agamemnon too had propitiated the goddess here before leading the expedition to Troy . 3.9.4. Agesilaus, then, claimed to be king of a more prosperous city than was Agamemnon, and to be like him overlord of all Greece, and that it would be a more glorious success to conquer Artaxerxes and acquire the riches of Persia than to destroy the empire of Priam. but even as he was sacrificing armed Thebans came upon him, threw dawn from the altar the still burning thighbones of the victims, and drove him from the sanctuary.
13. Epigraphy, Seg, 44.505



Subjects of this text:

subject book bibliographic info
academy Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88
aetiology Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
agamemnon Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
agesilaus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136, 336
anecdotal mode Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
asclepius Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136, 336
athens Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136
aulis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136
brutus, marcus iunius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
burkert, w. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136
caesar, gaius iulius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
croesus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 336
cult Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
daimons Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
delphi, oracle Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88
delphi Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136
delphic Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 336
detienne, m. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136
dioscuri Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
divination Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88
dream, passim, esp., epiphany dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dream-mindedness Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
hero Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
irony Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
lake regillus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
leuctra, battle of Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
leuctra Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
lysander Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
messene Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 336
moralia Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88
olympian gods Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
omens Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83, 88
pelopidas Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
persians Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
philoctemon Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 336
platonism Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
plutarchs lives, life of pelopidas Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
plutarchs moralia, de defectu oraculorum Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88
plutarchs moralia, de pythiae oraculis Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 88
pythagoras Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
pythia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
ritual Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
sacrifice Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sacrifices Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83, 88
sarcasm Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sostrata Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 336
soul Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sparta Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 83
thebes (boeotia) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
vernant, j.-p. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 136
zeus' Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 336