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Tiresias: The Ancient Mediterranean Religions Source Database



9486
Plutarch, Aristides, 19.7
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Intertexts (texts cited often on the same page as the searched text):

7 results
1. Herodotus, Histories, 3.48, 7.129, 7.140-7.141 (5th cent. BCE - 5th cent. BCE)

3.48. The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . 7.129. Thessaly, as tradition has it, was in old times a lake enclosed all round by high mountains. On its eastern side it is fenced in by the joining of the lower parts of the mountains Pelion and Ossa, to the north by Olympus, to the west by Pindus, towards the south and the southerly wind by Othrys. In the middle, then, of this ring of mountains, lies the vale of Thessaly. ,A number of rivers pour into this vale, the most notable of which are Peneus, Apidanus, Onochonus, Enipeus, Pamisus. These five, while they flow towards their meeting place from the mountains which surround Thessaly, have their several names, until their waters all unite and issue into the sea by one narrow passage. ,As soon as they are united, the name of the Peneus prevails, making the rest nameless. In ancient days, it is said, there was not yet this channel and outfall, but those rivers and the Boebean lake, which was not yet named, had the same volume of water as now, and thereby turned all Thessaly into a sea. ,Now the Thessalians say that Poseidon made the passage by which the Peneus flows. This is reasonable, for whoever believes that Poseidon is the shaker of the earth and that rifts made by earthquakes are the work of that god will conclude, upon seeing that passage, that it is of Poseidon's making. It was manifest to me that it must have been an earthquake which forced the mountains apart. 7.140. The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: , quote type="oracle" l met="dact"Wretches, why do you linger here? Rather flee from your houses and city, /l lFlee to the ends of the earth from the circle embattled of Athens! /l lThe head will not remain in its place, nor in the body, /l lNor the feet beneath, nor the hands, nor the parts between; /l lBut all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low. /l /quote , quote type="oracle" l met="dact"Many a fortress too, not yours alone, will he shatter; /l lMany a shrine of the gods will he give to the flame for devouring; /l lSweating for fear they stand, and quaking for dread of the enemy, /l lRunning with gore are their roofs, foreseeing the stress of their sorrow; /l lTherefore I bid you depart from the sanctuary. /l lHave courage to lighten your evil. /l /quote 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact"Vainly does Pallas strive to appease great Zeus of Olympus; /l lWords of entreaty are vain, and so too cunning counsels of wisdom. /l lNevertheless I will speak to you again of strength adamantine. /l lAll will be taken and lost that the sacred border of Cecrops /l lHolds in keeping today, and the dales divine of Cithaeron; /l lYet a wood-built wall will by Zeus all-seeing be granted /l lTo the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact"Await not the host of horse and foot coming from Asia, /l lNor be still, but turn your back and withdraw from the foe. /l lTruly a day will come when you will meet him face to face. /l lDivine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote
2. Thucydides, The History of The Peloponnesian War, 2.71, 3.62.3-3.62.4 (5th cent. BCE - 4th cent. BCE)

3.62.3. And yet consider the forms of our respective governments when we so acted. Our city at that juncture had neither an oligarchical constitution in which all the nobles enjoyed equal rights nor a democracy, but that which is most opposed to law and good government and nearest a tyranny—the rule of a close cabal. 3.62.4. These, hoping to strengthen their individual power by the success of the Mede, kept down by force the people, and brought him into the town. The city as a whole was not its own mistress when it so acted, and ought not to be reproached for the errors that it committed while deprived of its constitution.
3. Diodorus Siculus, Historical Library, 11.29 (1st cent. BCE - 1st cent. BCE)

11.29. 1.  When Mardonius and his army had returned to Thebes, the Greeks gathered in congress decreed to make common cause with the Athenians and advancing to Plataea in a body, to fight to a finish for liberty, and also to make a vow to the gods that, if they were victorious, the Greeks would unite in celebrating the Festival of Liberty on that day and would hold the games of the Festival in Plataea.,2.  And when the Greek forces were assembled at the Isthmus, all of them agreed that they should swear an oath about the war, one that would make staunch the concord among them and would compel entrenchment nobly to endure the perils of the battle.,3.  The oath ran as follows: "I will not hold life dearer than liberty, nor will I desert the leaders, whether they be living or dead, but I will bury all the allies who have perished in the battle; and if I overcome the barbarians in the war, I will not destroy any one of the cities which have participated in the struggle; nor will I rebuild any one of the sanctuaries which have been burnt or demolished, but I will let them be and leave them as a reminder to coming generations of the impiety of the barbarians.",4.  After they had sworn the oath, they marched to Boeotia through the pass of Cithaeron, and when they had descended as far as the foothills near Erythrae, they pitched camp there. The command over the Athenians was held by Aristeides, and the supreme command by Pausanias, who was the guardian of the son of Leonidas.
4. Plutarch, Sayings of The Spartans, 19.6 (1st cent. CE - 2nd cent. CE)

19.6. When two persons accepted him as arbiter, he took them to the sacred precinct of Athena of the Brazen House, and made them swear to abide by his decision; and when they had given their oaths, he said, My decision, then, is that you are not to leave this sacred precinct before you compose your differences.
5. Plutarch, Aristides, 8.1, 10.7, 11.3-11.8, 17.8, 18.6-18.7, 19.5-19.6, 20.4-20.5, 21.1-21.2, 21.4-21.5 (1st cent. CE - 2nd cent. CE)

6. Plutarch, Themistocles, 3.5, 8.2, 11.1, 17.4 (1st cent. CE - 2nd cent. CE)

7. Pausanias, Description of Greece, 4.27.10, 9.1.8, 9.2.5-9.2.6 (2nd cent. CE - 2nd cent. CE)

4.27.10. The Minyae, driven by the Thebans from Orchomenos after the battle of Leuctra, were restored to Boeotia by Philip the son of Amyntas, as were also the Plataeans. When Alexander had destroyed the city of the Thebans themselves, Cassander the son of Antipater rebuilt it after a few years. The exile of the Plataeans seems to have lasted the longest of those mentioned, but even this was not for more than two generations. 9.1.8. The second capture of Plataea occurred two years before the battle of Leuctra, 373 B.C when Asteius was Archon at Athens . The Thebans destroyed all the city except the sanctuaries, but the method of its capture saved the lives of all the Plataeans alike, and on their expulsion they were again received by the Athenians. When Philip after his victory at Chaeroneia introduced a garrison into Thebes, one of the means he employed to bring the Thebans low was to restore the Plataeans to their homes. 9.2.5. Roughly at the entrance into Plataea are the graves of those who fought against the Persians. of the Greeks generally there is a common tomb, but the Lacedaemonians and Athenians who fell have separate graves, on which are written elegiac verses by Simonides. Not far from the common tomb of the Greeks is an altar of Zeus, God of Freedom. This then is of bronze, but the altar and the image he made of white marble. 9.2.6. Even at the present day they hold every four years games called Eleutheria (of Freedom), in which great prizes are offered for running. The competitors run in armour before the altar. The trophy which the Greeks set up for the battle at Plataea stands about fifteen stades from the city.


Subjects of this text:

subject book bibliographic info
ares Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
arimnestus of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
aristides Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
aristides of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
artemis,eukleia of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
artemis,of samos Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
athena,polias of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
bacis,salamis Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
delphi and delphians Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
delphic oracle,to aristides Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
delphic oracle,togreeks Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
dreams,of arminestus Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
education Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
epitaphs,from plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
euchidas of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
festivals,eleutheria of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
festivals,of artemis of samos Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
festivals Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
hero Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
homonoia,cultic worship of the concept Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53
nike,goddess Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
oracles,of apollo in delphi Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53
periander of corinth Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
persian wars Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
plataeans Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
plutarchs lives,life of aristides Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
plutarchs lives,life of themistocles Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
pollution Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
poseidon,of isthmia Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
poseidon Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
prayers Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
pythia of delphi Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
sacrifices Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
samians Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
soteria (in greek antiquity),panhellenic deliverance Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53
spartans Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
themistocles' Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 95
thessalians Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
vows Mikalson (2003), Herodotus and Religion in the Persian Wars, 100
zeus,eleutherios of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
zeus,eleutherios of plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 100, 113
zeus,olympios of olympia Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
zeus,soter Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
zeus,soter of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
zeus Mikalson (2003), Herodotus and Religion in the Persian Wars, 113
zeus eleutherios,and political freedom Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53
zeus eleutherios,at plataea Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53
zeus soter,in dreams of the plataean general Jim (2022), Saviour Gods and Soteria in Ancient Greece, 53