Tiresias: The Ancient Mediterranean Religions Source Database

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Plutarch, Nicias, 3.6
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Intertexts (texts cited often on the same page as the searched text):

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1. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE) 171. ἀγγέλλει δ' ὅτι νῦν τριταί-
2. Thucydides, The History of The Peloponnesian War, 3.104 (5th cent. BCE - 4th cent. BCE)
3. Xenophon, The Persian Expedition, 5.3.4-5.3.13 (5th cent. BCE - 4th cent. BCE) 5.3.4. First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him. 5.3.4. There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5. But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5. As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi, inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 . 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. 5.3.8. But Cyrus, perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus, however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.8. As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. 5.3.9. After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. 5.3.9. Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10. I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10. For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. 5.3.11. In my opinion, therefore, it is no time for us to be sleeping or unconcerned about ourselves; we should rather be considering what course we ought to follow under the present circumstances. And so long as we remain here we must consider, I think, how we can remain most safely; or, again, if we count it best to depart at once, how we are to depart most safely and how we shall secure provisions—for without provisions neither general nor private is of any use. 5.3.11. The place is situated on the road which leads from Lacedaemon to Olympia, and is about twenty stadia from the temple of Zeus at Olympia . Within the sacred precinct there is meadowland and treecovered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. 5.3.12. And remember that while this Cyrus is a valuable friend when he is your friend, he is a most dangerous foe when he is your enemy; furthermore, he has an armament—infantry and cavalry and fleet—which we all alike see and know about; for I take it that our camp is not very far away from him. It is time, then, to propose whatever plan any one of you deems best. With these words he ceased speaking. 5.3.12. Immediately surrounding the temple is a grove of cultivated trees, producing all sorts of dessert fruits in their season. The temple itself is like the one at Ephesus, although small as compared with great, and the image of the goddess, although cypress wood as compared with gold, is like the Ephesian image. 5.3.13. Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus . 5.3.13. Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it.
4. Aristotle, Athenian Constitution, 60.1-60.3 (4th cent. BCE - 4th cent. BCE)
5. Plutarch, Nicias, 3.5, 3.7 (1st cent. CE - 2nd cent. CE)
6. Epigraphy, Lscg, 32
7. Epigraphy, Id, 47-48, 104
8. Epigraphy, Ig I , 395, 130
9. Epigraphy, Ig I , 395, 130
10. Lysias, Orations, 7

Subjects of this text:

subject	book bibliographic info
acropolis,olive/s on	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
aegean sea,floating configuration of islands in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
agrotera	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
apollo,temene at delos and rheneia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
apollo	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
apollo delios/dalios (delos),attika and athens	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
apollo delios/dalios (delos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
apollo pythios (delphi),archidamian war	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
areiopagos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
artemis,ephesia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
asclepius	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
athena pallenis,athena,treasurers of the sacred monies of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
athenian empire,and local identities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
athenian empire,as myth-ritual network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
athenian empire,as theoric worshipping group	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
athenian empire,finances	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
athenian empire,ionian policies	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
athenian empire	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
athens	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
catchment area,of cults,constant (re)forging of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
chorus,khoros,athenian empire as	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
chorus,khoros,of islands	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
community,religious,not identical with political	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
delos	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
demon	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
demosion (public treasury)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
eisangelia,and moriai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
festivals,ἐπίθετοι ἑορταί	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
gods,as landowners	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
health (goddess)	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
hippodamos of miletos (town planner)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
horoi	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
houses,leasing of	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
imperial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
islands,in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
kolakretai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
law,on moriai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
leases,of sacred property	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
leases,rental	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
leto	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
moriai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
mousike,music,contests	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
nicias	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
nikias,consecrates landholding at delos	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
nikias (athenian general),theoria to delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
panathenaia (great),athlothetai	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
panathenaic amphorae	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
patron	Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 198
peloponnesian war,athens and delian theoria in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
phaleron,temple of apollo delios	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
public,sacrifices	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
rent on sacred land	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
revenues from sacred land	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
sacred land	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
sacred orgas (ἱερὰ ὀργάς)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
sacrifices,ancestral (πάτριοι θυσίαι)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
samos,athens and	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
sanctuaries,,conspicuous display at	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
sekos (σηκός)	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
semachidai (genos),skillous,xenophon's estate at"	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77
song-culture,forum for debate of contemporary issues	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
space,religious,malleable and constantly changing	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
tax-exemption	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
tax-farming	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 263
temenos	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
theoria,and local identities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
theoria,as economic network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
theoria,choral polis-theoria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
theoria,sense of community	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
thoudippos decree	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
thucydides,and delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
tithe	Dignas (2002), Economy of the Sacred in Hellenistic and Roman Asia Minor, 29
tribute,to athens,blurring of religious and monetary in choral dance'	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 111
xenophon,consecrates estate to artemis ephesia	Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 77