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Tiresias: The Ancient Mediterranean Religions Source Database



9581
Plutarch, Lysander, 30.4


ὁρμῆσαι μὲν εἰς τοὺς πολίτας τὸν λόγον ἐξενεγκεῖν καὶ παραδεικνύναι τὸν Λύσανδρον, οἷος ὢν πολίτης διαλάθοι, Λακρατίδαν δέ, ἄνδρα φρόνιμον καὶ τότε προεστῶτα τῶν ἐφόρων, ἐπιλαβέσθαι τοῦ Ἀγησιλάου, καὶ εἰπεῖν ὡς δεῖ μὴ ἀνορύττειν τὸν Λύσανδρον, ἀλλὰ καὶ τὸν λόγον αὐτῷ συγκατορύττειν οὕτω συντεταγμένον πιθανῶς καὶ πανούργως. he was eager to produce the speech before his countrymen, and show them what the real character of Lysander's citizen­ship had been. 451But Lacratidas, a prudent man, and at that time the principal ephor, held Agesilaüs back, saying that they ought not to dig Lysander up again, but rather to bury the speech along with him, since it was composed with such a subtle persuasiveness.


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

27 results
1. Herodotus, Histories, 6.58.3, 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, 4.7.2 (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. 4.7.2. After this it seemed to the Lacedaemonians that it was not safe for them to undertake a campaign against the Athenians or against the Boeotians while leaving in their rear a hostile state bordering upon Lacedaemon and one so large as that of the Argives; they accordingly called out the ban against Argos. Now when Agesipolis learned that he was to lead the ban, and when the sacrifices which he offered at the frontier proved favourable, he went to Olympia and consulted the oracle of the god, asking whether 388 B.C. it would be consistent with piety if he did not acknowledge the holy truce claimed by the Argives; for, he urged, it was not when the appointed time came, but when the Lacedaemonians were about to invade their territory, that they pleaded the sacred months. The calendars of different Greek states varied so much that sharp practice of the sort here alleged, i.e., shifting the times of religious festivals to meet an emergency, was not difficult or unusual. Cp. ii. 16 and Thuc. v. 54. And the god signified to him that it was consistent with piety for him not to acknowledge a holy truce which was pleaded unjustly. Then Agesipolis proceeded straight from there to Delphi and asked Apollo in his turn whether he also held the same opinion as his father Zeus in regard to the truce. And Apollo answered that he did hold quite the same opinion.
4. Plutarch, Agesilaus, 3.1-3.4, 3.6-3.8, 30.1 (1st cent. CE - 2nd cent. CE)

5. Plutarch, Alcibiades, 23.7-23.9, 24.3, 39.1-39.2 (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 24.3. His stealthy discovery of this put him on his guard, and while in all their undertakings he took part with the Lacedaemonians, he sedulously avoided coming into their hands. Then, resorting to Tissaphernes, the King’s satrap, for safety, he was soon first and foremost in that grandee’s favour.
6. Plutarch, Alexander The Great, 69.4-69.7 (1st cent. CE - 2nd cent. CE)

7. Plutarch, Cicero, 49.2, 49.5-49.6 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Cimon, 19.3-19.5 (1st cent. CE - 2nd cent. CE)

9. Plutarch, Comparison of Numa With Lycurgus, 4.13 (1st cent. CE - 2nd cent. CE)

10. Plutarch, Comparison of Lysander With Sulla, 2.1-2.3, 3.7-3.8, 4.4-4.5 (1st cent. CE - 2nd cent. CE)

11. Plutarch, Crassus, 33 (1st cent. CE - 2nd cent. CE)

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

13. Plutarch, Demetrius, 31.4-31.6 (1st cent. CE - 2nd cent. CE)

14. Plutarch, Demosthenes, 31.4-31.6 (1st cent. CE - 2nd cent. CE)

15. Plutarch, Fabius, 27.4 (1st cent. CE - 2nd cent. CE)

16. Plutarch, Lycurgus, 30.1, 31.2, 31.4 (1st cent. CE - 2nd cent. CE)

31.2. His design for a civil polity was adopted by Plato, Diogenes, Zeno, and by all those who have won approval for their treatises on this subject, although they left behind them only writings and words. Lycurgus, on the other hand, produced not writings and words, but an actual polity which was beyond imitation, and because he gave, to those who maintain that the much talked of natural disposition to wisdom exists only in theory, an example of an entire city given to the love of wisdom, his fame rightly transcended that of all who ever founded polities among the Greeks. 31.4. Some say that Lycurgus died in Cirrha; Apollothemis, that he was brought to Elis and died there; Timaeus and Aristoxenus, that he ended his days in Crete; and Aristoxenus adds that his tomb is shown by the Cretans in the district of Pergamus, near the public highway. It is also said that he left an only son, Antiorus, on whose death without issue, the family became extinct.
17. Plutarch, Lysander, 2.4, 2.8, 20.8, 22.6, 25.3, 30.2-30.3, 30.5 (1st cent. CE - 2nd cent. CE)

18. Plutarch, Marcellus, 30 (1st cent. CE - 2nd cent. CE)

19. Plutarch, Marius, 46.3-46.5 (1st cent. CE - 2nd cent. CE)

20. Plutarch, Numa Pompilius, 20.8-20.12, 22.2 (1st cent. CE - 2nd cent. CE)

20.8. For possibly there is no need of any compulsion or menace in dealing with the multitude, but when they see with their own eyes a conspicuous and shining example of virtue in the life of their ruler, they will of their own accord walk in wisdom’s ways, and unite with him in conforming themselves to a blameless and blessed life of friendship and mutual concord, attended by righteousness and temperance. Such a life is the noblest end of all government, and he is most a king who can inculcate such a life and such a disposition in his subjects. This, then, as it appears, Numa was preeminent in discerning. 22.2. They did not burn his body, because, as it is said, he forbade it; but they made two stone coffins and buried them under the Janiculum. One of these held his body, and the other the sacred books which he had written out with his own hand, as the Greek lawgivers their tablets. But since, while he was still living, he had taught the priests the written contents of the books, and had inculcated in their hearts the scope and meaning of them all, he commanded that they should be buried with his body, convinced that such mysteries ought not to be entrusted to the care of lifeless documents.
21. Plutarch, Pelopidas, 35 (1st cent. CE - 2nd cent. CE)

22. Plutarch, Pericles, 39.3-39.4 (1st cent. CE - 2nd cent. CE)

39.4. The progress of events wrought in the Athenians a swift appreciation of Pericles and a keen sense of his loss. For those who, while he lived, were oppressed by a sense of his power and felt that it kept them in obscurity, straightway on his removal made trial of other orators and popular leaders, only to be led to the confession that a character more moderate than his in its solemn dignity, and more august in its gentleness, had not been created.
23. Plutarch, Phocion, 38.2 (1st cent. CE - 2nd cent. CE)

24. Plutarch, Romulus, 29.1-29.3 (1st cent. CE - 2nd cent. CE)

25. Plutarch, Sulla, 2.2, 38.6 (1st cent. CE - 2nd cent. CE)

26. Plutarch, Theseus, 36.2-36.3 (1st cent. CE - 2nd cent. CE)

27. 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.


Subjects of this text:

subject book bibliographic info
aegospotami Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
agesilaus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 84, 103
agis Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 103
alcibiades, and moral complexity Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106
alcibiades, the ending of plutarchs life of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106
alcibiades Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
ambiguity, moral, in the endings of lives Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106, 107
ambiguity Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106, 107
anecdotes Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104, 106, 107
aristotle Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 84
athens Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 84
audience, extra-textual experience of Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
audience, plutarchs interaction with his Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
character (plutarchs and readers concern with) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104, 107
characterisation, of the subjects Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 107
closure (endings of biographies) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104, 106, 107
continuance-motif (i.e. references to plutarchs present) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
contrasts Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 107
coriolanus Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106
cross-references Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
death, as closural theme Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104, 106
death, of the subjects Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106, 107
death Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106
delphi, oracle Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 84
delphi Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
descendants Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
divine retribution Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
fears Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
friends/friendship Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
general statements (moral) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
heracles Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
history Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
judgements, concluding Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
leuctra Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 84, 103
lycurgus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 103
lysander Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 103
moralia Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 84
narrative, battle Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
oracles Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 84
piety / impiety Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
plutarchs lives, life of agis and cleomenes Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
plutarchs lives, life of cleomenes Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
plutarchs lives, life of lycurgus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
posthumous, honour or dishonour Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104, 106, 107
posthumous Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104, 106, 107
poverty Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106, 107
prophecy Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 84
rehabilitation Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 107
religion, greek Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 84
religiosity, spartan Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 84
retribution of opponents Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
retrospection (backward movement) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106, 107
rhetoric Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80
rome Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
series of lives Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
sparta(ns) Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106, 107
sparta Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 80, 84, 103
statues Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 107
sulla/ sylla Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
surprise Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 104
synkrisis, formal Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 106
tension, political Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 103
wealth' Chrysanthou, Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement (2018) 107