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Tiresias: The Ancient Mediterranean Religions Source Database



11232
Xenophon, The Persian Expedition, 7.8.3


ὁ δʼ αὐτῷ οὐκ ἐπίστευεν. ἐπεὶ δʼ ἔπεμψαν Λαμψακηνοὶ ξένια τῷ Ξενοφῶντι καὶ ἔθυε τῷ Ἀπόλλωνι, παρεστήσατο τὸν Εὐκλείδην· ἰδὼν δὲ τὰ ἱερὰ ὁ Εὐκλείδης εἶπεν ὅτι πείθοιτο αὐτῷ μὴ εἶναι χρήματα. ἀλλʼ οἶδα, ἔφη, ὅτι κἂν μέλλῃ ποτὲ ἔσεσθαι, φαίνεταί τι ἐμπόδιον, ἂν μηδὲν ἄλλο, σὺ σαυτῷ. συνωμολόγει ταῦτα ὁ Ξενοφῶν.And Xenophon said, Well, really, with weather of the sort you describe and provisions used up and no chance even to get a smell of wine, when many of us were becoming exhausted with hardships and the enemy were at our heels, if at such a time as that I wantonly abused you, I admit that I am more wanton even than the ass, which, because of its wantonness, so the saying runs, is not subject to fatigue. Nevertheless, do tell us, he said, for what reason you were struck.


ὁ δʼ αὐτῷ οὐκ ἐπίστευεν. ἐπεὶ δʼ ἔπεμψαν Λαμψακηνοὶ ξένια τῷ Ξενοφῶντι καὶ ἔθυε τῷ Ἀπόλλωνι, παρεστήσατο τὸν Εὐκλείδην· ἰδὼν δὲ τὰ ἱερὰ ὁ Εὐκλείδης εἶπεν ὅτι πείθοιτο αὐτῷ μὴ εἶναι χρήματα. ἀλλʼ οἶδα, ἔφη, ὅτι κἂν μέλλῃ ποτὲ ἔσεσθαι, φαίνεταί τι ἐμπόδιον, ἂν μηδὲν ἄλλο, σὺ σαυτῷ. συνωμολόγει ταῦτα ὁ Ξενοφῶν.But when the Lampsacenes sent gifts of hospitality to Xenophon and he was sacrificing to Apollo, he gave Eucleides a place beside him; and when Eucleides saw the vitals of the victims, he said that he well believed that Xenophon had no money. But I am sure, he went on, that even if money should ever be about to come to you, some obstacle always appears—if nothing else, your own self. In this Xenophon agreed with him.


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

10 results
1. Aristophanes, Birds, 586 (5th cent. BCE - 4th cent. BCE)

586. ἢν δ' ἡγῶνται σὲ θεὸν σὲ βίον σὲ δὲ γῆν σὲ Κρόνον σὲ Ποσειδῶ
2. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
3. Euripides, Hercules Furens, 923-941, 922 (5th cent. BCE - 5th cent. BCE)

922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
4. Euripides, Orestes, 114 (5th cent. BCE - 5th cent. BCE)

5. Isaeus, Orations, 8.16 (5th cent. BCE - 4th cent. BCE)

6. Xenophon, The Persian Expedition, 1.2.10, 6.1.22-6.1.24, 6.1.31, 7.8.1-7.8.2, 7.8.4-7.8.6 (5th cent. BCE - 4th cent. BCE)

6.1.22. Quite unable as he was to decide the question, it seemed best to him to consult the gods; and he accordingly brought two victims to the altar and proceeded to offer sacrifice to King Zeus, the very god that the oracle at Delphi had prescribed for him; cp. Xen. Anab. 3.1.5 ff. and it was likewise from this god, as he believed, that the dream cp. Xen. Anab. 3.1.11 f. came which he had at the time when he took the first steps toward assuming a share in the charge of the army. 6.1.23. Moreover, he recalled that when he was setting out from Ephesus to be introduced to Cyrus, cp. Xen. Anab. 3.1.8 . an eagle screamed upon his right; it was sitting, however, and the soothsayer who was conducting him said that while the omen was one suited to the great rather than to an ordinary person, and while it betokened glory, it nevertheless portended suffering, for the reason that other birds are most apt to attack the eagle when it is sitting; still, he said, the omen did not betoken gain, for it is rather while the eagle is on the wing that it gets its food. 6.1.24. So it was, then, that Xenophon made sacrifice, and the god signified to him quite clearly that he should neither strive for the command nor accept it in case he should be chosen. Such was the issue of this matter. 6.1.31. Then Xenophon, seeing that something more was needed, came forward and spoke again: Well, soldiers, he said, that you may understand the matter fully I swear to you by all the gods and goddesses that in very truth, so soon as I became aware of your intention, I offered sacrifices to learn whether it was best for you to entrust to me this command and for me to undertake it; and the gods gave me such signs in the sacrifices that even a layman could perceive that I must withhold myself from accepting the sole command. 7.8.1. It was likewise resolved that the generals should undergo an inquiry with reference to their past conduct. When they presented their statements, Philesius and Xanthicles were condemned, for their careless guarding of the merchantmen’s cargoes, cp. Xen. Anab. 5.1.16 . to pay the loss incurred, namely, twenty minas, and Sophaenetus, for neglect of duty in the office to which he had been chosen, cp. Xen. Anab. 5.3.1, and see critical note. was fined ten minas. Accusations were also made against Xenophon by certain men who claimed that he had beaten them, and so brought the charge of wanton assault. 7.8.1. From there they sailed across to Lampsacus, where Xenophon was met by Eucleides, the Phliasian seer, son of the Cleagoras who painted the mural paintings in the Lyceum. The famous gymnasium at Athens . Eucleides congratulated Xenophon upon his safe return, and asked him how much gold he had got. 7.8.2. Xenophon bade the first man who spoke to state where it was that he had struck him. He replied, In the place where we were perishing with cold and there was an enormous amount of snow. 7.8.2. He replied, swearing to the truth of his statement, that he would not have even enough money to pay his travelling expenses on the way home unless he should sell his horse and what he had about his person. And Eucleides would not believe him. 7.8.4. Did I ask you for something, and then strike you because you would not give it to me? Did I demand something back? Was it in a fight over a favourite? Was it an act of drunken violence? 7.8.4. Then Eucleides said, Yes, Zeus the Merciful is an obstacle in your way, and asked whether he had yet sacrificed to him, just as at home, he continued, where I was wont to offer the sacrifices for you, and with whole victims. Xenophon replied that not since he left home had he sacrificed to that god. i.e. Zeus in this particular one of his functions, as the Merciful. cp. Xen. Anab. 7.6.44 . Eucleides, accordingly, advised him to sacrifice just as he used to do, and said that it would be to his advantage. 7.8.5. When the man replied that it was none of these things, Xenophon asked him if he was a hoplite. He said no. Was he a peltast, then? No, not that either, he said, but he had been detailed by his messmates, although he was a free man, to drive a mule. 7.8.5. And the next day, upon coming to Ophrynium, Xenophon proceeded to sacrifice, offering whole victims of swine after the custom of his fathers, and he obtained favourable omens. 7.8.6. At that Xenophon recognized him, and asked: Are you the fellow who carried the sick man? Yes, by Zeus, he replied, for you forced me to do so; and you scattered my messmates’ baggage all about. 7.8.6. In fact, on that very day Bion and Nausicleides Apparently officers sent by Thibron. arrived with money to give to the army and were entertained by Xenophon, and they redeemed his horse, which he had sold at Lampsacus for fifty daries,—for they suspected that he had sold it for want of money, since they heard he was fond of the horse,—gave it back to him, and would not accept from him the price of it.
7. Xenophon, Hellenica, 1.4.12, 1.4.18, 1.7, 3.3.3-3.3.4, 3.4.23, 4.3.13, 5.4.4 (5th cent. BCE - 4th cent. BCE)

1.4.12. And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business. 1.4.18. Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present. 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. 3.4.23. Then Agesilaus, aware that the infantry of the enemy was not yet at hand, while on his side none of the arms which had been made ready was missing, deemed it a fit time to join battle if he could. Therefore, after offering sacrifice, he at once led his phalanx against the opposing line of horsemen, ordering the first ten year-classes Cp. II. iv. 32 and the note thereon. of the hoplites to run to close quarters with the enemy, and bidding the peltasts lead the way at a double-quick. He also sent word to his cavalry to attack, in the assurance that he and the whole army were following them. 4.3.13. Now Agesilaus, on learning these things, at first was overcome with sorrow; but when he had considered that the most of his troops were the sort of men to share gladly in good fortune if good fortune came, but that if they saw anything unpleasant, they were under no compulsion to share in it, I.e., being practically volunteers (cp. ii. 4). —thereupon, changing the report, he said that word had come that Peisander was dead, but victorious in the naval battle. 5.4.4. As for Phillidas, since the polemarchs always celebrate a festival of Aphrodite upon the expiration of their term of office, he was making all the arrangements for them, and in particular, having long ago promised to bring them women, and the most stately and beautiful women there were in Thebes, he said he would do so at that time. And they — for they were that sort of men — expected to spend the night very pleasantly.
8. Xenophon, The Education of Cyrus, 7.2.19-7.2.20 (5th cent. BCE - 4th cent. BCE)

7.2.20. Knowing thyself, O Croesus—thus shalt thou live and be happy. There is a reference to the famous inscription on the temple at Delphi — γνῶθι σεαυτόν.
9. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE)

2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office.
10. Xenophon, Symposium, 8.9 (5th cent. BCE - 4th cent. BCE)

8.9. Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity.


Subjects of this text:

subject book bibliographic info
achaeans Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 131
achilles tatius Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
agathe theos Parker, Polytheism and Society at Athens (2005) 421
agathe tyche Parker, Polytheism and Society at Athens (2005) 421
agathe tyche (deity), cultural pair with agathos daimon Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
agathos daimon Parker, Polytheism and Society at Athens (2005) 421
agathos daimon (deity), cultural pair with agathe tyche Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
agathos daimon (deity), snakes and Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
agathos daimon (deity), zeus and Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
alcestis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
all the gods (and goddesses), invoking Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 364
ammon, oracle of Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
apollo, oracle of Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 364
apollo didymeus soter Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
artemis, kindyas Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
astronomy Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
autonomia Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
barton, tamsyn Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
cheirisophus (commander of ten, thousand) Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 364
chemla, karine Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
chinese culture and religion Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
cornucopia Parker, Polytheism and Society at Athens (2005) 421
cornutus, theol graec Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
cosmogony and cosmology, divination and fortune-telling Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
cosmogony and cosmology, mantic practices Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
eberhard, wolfram Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
eidinow, esther Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
epidauros Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
epithets, cultic, trans-divine epithets Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
epithets, related to soter/soteira, akesios Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
euergetes, as a divine epithet Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
euripides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
gods, divine intervention, areas of Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
gods, unity and multiplicity of Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
harper, donald j. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
heliodorus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
henrichs, a. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
herms Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
herodotus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
isaeus Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
island of the sun Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 131
jupiter Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
kalinowski, marc Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
lhôte, éric Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
longus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
lot of fortune, place of acquisition and Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
nicias Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
nymphs, at the crimean chersonesus Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
oracles, dodona' Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
oracles, of apollo in didyma Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
oracles Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659; Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 364
orphic hymns Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
pankrates, sanctuary of by ilissus Parker, Polytheism and Society at Athens (2005) 421
parke, h. w. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
places, astrological, derived places Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
places, astrological, functions of Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
places, astrological, jupiter and Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
places, astrological, place of acquisition Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
plato Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 131
plouton Parker, Polytheism and Society at Athens (2005) 421
ploutos Parker, Polytheism and Society at Athens (2005) 421
poo, m. c. Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
ruin (atē), sacrificial rituals and oaths Sommerstein and Torrance, Oaths and Swearing in Ancient Greece (2014) 364
sicily Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
soteria (in greek antiquity), in crises Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
soteria (in greek antiquity), precautionary Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
themis Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
thucydides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
troy Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 131
vernant, jean-pierre Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
wool, worked for athena by parthenoi meilichios (votive reliefs, iconography) Parker, Polytheism and Society at Athens (2005) 421
wool, worked for athena by parthenoi philios Parker, Polytheism and Society at Athens (2005) 421
xenophon Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659; Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
zeus, meilichios Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
zeus, multiple zeuses Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
zeus, osogo Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
zeus, patroos Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6
zeus, titles of meilichios (votive reliefs, iconography) Parker, Polytheism and Society at Athens (2005) 421
zeus, titles of philios Parker, Polytheism and Society at Athens (2005) 421
zeus/jupiter Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
zeus (god), sanctuary at dodona Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 659
zeus ktesios, 11th place and Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
zeus ktesios Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
zeus meilichios, wealth and Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
zeus meilichios Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
zeus philios Gieseler Greenbaum, The Daimon in Hellenistic Astrology: Origins and Influence (2015) 52
zeus soter, and agriculture Jim, Saviour Gods and Soteria in Ancient Greece (2022) 6