1. Homer, Iliad, 2.52, 2.561-2.562, 2.683-2.684, 9.363, 9.447, 9.478, 16.233-16.235, 16.595 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 196, 198| 2.52. οἳ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα· 2.561. Τροιζῆνʼ Ἠϊόνας τε καὶ ἀμπελόεντʼ Ἐπίδαυρον, 2.562. οἵ τʼ ἔχον Αἴγιναν Μάσητά τε κοῦροι Ἀχαιῶν, 2.683. οἵ τʼ εἶχον Φθίην ἠδʼ Ἑλλάδα καλλιγύναικα, 2.684. Μυρμιδόνες δὲ καλεῦντο καὶ Ἕλληνες καὶ Ἀχαιοί, 9.363. ἤματί κε τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην. 9.447. οἷον ὅτε πρῶτον λίπον Ἑλλάδα καλλιγύναικα 9.478. φεῦγον ἔπειτʼ ἀπάνευθε διʼ Ἑλλάδος εὐρυχόροιο, 16.233. Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων 16.234. Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ 16.235. σοὶ ναίουσʼ ὑποφῆται ἀνιπτόποδες χαμαιεῦναι, 16.595. Χάλκωνος φίλον υἱόν, ὃς Ἑλλάδι οἰκία ναίων | 2.52. but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.561. and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. 2.562. and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. 2.683. And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— 2.684. And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— 9.363. my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 9.447. to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine, 9.478. then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks, 16.233. and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.234. and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.235. thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships, 16.595. the dear son of Chalcon, him that had his abode in Hellas, and for wealth and substance was pre-eminent among the Myrmidons. Him did Glaucus smite full upon the breast with a thrust of his spear, turning suddenly upon rum, when the other was about to overtake him in pursuit. And he fell with a thud, and sore grief gat hold of the Achaeans, |
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2. Homer, Odyssey, 11.495-11.496 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 198| 11.495. ἢ ἔτʼ ἔχει τιμὴν πολέσιν μετὰ Μυρμιδόνεσσιν, 11.496. ἦ μιν ἀτιμάζουσιν ἀνʼ Ἑλλάδα τε Φθίην τε, | 11.495. whether he still has honor among all the Myrmidons or whether they dishonor him thoughout Hellas and Phthiabecause old age holds back his hands and feet, for I'm not his protector under the bright light of the sun, as I was when, once upon a time, in wide Troy, |
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| 3. Homeric Hymns, To Apollo And The Muses, 536-544, 535 (8th cent. BCE - 8th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 191, 194 |
| 4. Bacchylides, Paeanes, 39, 4, 40-48, 50-58, 49 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135 |
5. Pindar, Olympian Odes, 3.1-3.4, 3.38-3.41 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 189 | 3.1. Olympian 3: For Theron of Acragas Chariot Race 476 B.C. I pray that I may be pleasing to the hospitable sons of Tyndareus and to Helen of the beautiful hair while I honor renowned Acragas by raising my song in praise of Theron's victory at Olympia, won by the choicest of horses with untiring feet. With this in view the Muse stood beside me when I found a shining new manner [5] of fitting the splendid voice of the victory procession to the Dorian sandal. For the garlands twined around his hair exact from me this sacred debt, to blend harmoniously for the son of Aenesidamus the embroidered song of the lyre and the cry of the flutes with the arrangement of words, and Pisa bids me to raise my voice - Pisa, from which [10] god-fated songs come often to men, for anyone over whose brow the strict Aetolian judge of the Greeks tosses up around his hair the gray-green adornment of olive leaves, fulfilling the ancient behests of Heracles; the olive which once the son of Amphitryon brought from the shady springs of the Danube, [15] to be the most beautiful memorial of the Olympian contests, when he had persuaded the Hyperborean people, the servants of Apollo, with speech. With trustworthy intentions he was entreating them for a shady plant, to be shared by all men and to be a garland of excellence in the grove of Zeus which is hospitable to all. For already the altars had been consecrated to his father, and in mid-month the full evening's eye shone brightly, the Moon on her golden chariot, and he had established the consecrated trial of the great games along with the four years' festival beside the sacred banks of the Alpheus. But Pelops' sacred ground was not flourishing with beautiful trees in the valleys below the hill of Cronus. He saw that this garden, bare of trees, was exposed to the piercing rays of the sun. |
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| 6. Pindar, Paeanes, 6.62-6.63, 6.117-6.120, 6.123-6.134 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 205 |
| 7. Pindar, Pythian Odes, 4.26 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194 |
| 8. Pindar, Nemean Odes, 7.34-7.35, 7.42-7.50, 7.64-7.65, 7.102-7.103 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 193, 194, 199, 200 |
| 9. Euripides, Hecuba, 23-Apr (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199 |
| 10. Thucydides, The History of The Peloponnesian War, 1.25.4 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 193 |
| 11. Euripides, Epigrams, 23-Apr (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199 |
| 12. Euripides, Electra, 23-Apr (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199 |
13. Aristophanes, Lysistrata, 403 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135| 403. νὴ τὸν Ποσειδῶ τὸν ἁλυκὸν δίκαιά γε. | |
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14. Euripides, Andromache, 1085-1120, 1122-1165, 1239-1242, 53, 1121 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199| 1121. ἐτύγχαν': ἐξέλκει δὲ κἀκ παραστάδος | |
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15. Herodotus, Histories, 7.2, 8.46 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 196| 7.2. στελλομένου δὲ Δαρείου ἐπʼ Αἴγυπτον καὶ Ἀθήνας, τῶν παίδων αὐτοῦ στάσις ἐγένετο μεγάλη περὶ τῆς ἡγεμονίης, ὡς δεῖ μιν ἀποδέξαντα βασιλέα κατὰ τὸν Περσέων νόμον οὕτω στρατεύεσθαι. ἦσαν γὰρ Δαρείῳ καὶ πρότερον ἢ βασιλεῦσαι γεγονότες τρεῖς παῖδες ἐκ τῆς προτέρης γυναικός, Γοβρύεω θυγατρός, καὶ βασιλεύσαντι ἐξ Ἀτόσσης τῆς Κύρου ἕτεροι τέσσερες. τῶν μὲν δὴ προτέρων ἐπρέσβευε Ἀρτοβαζάνης, τῶν δὲ ἐπιγενομένων Ξέρξης. ἐόντες δὲ μητρὸς οὐ τῆς αὐτῆς ἐστασίαζον, ὁ μὲν Ἀρτοβαζάνης κατότι πρεσβύτατός τε εἴη παντὸς τοῦ γόνου καὶ ὅτι νομιζόμενον εἴη πρὸς πάντων ἀνθρώπων τὸν πρεσβύτατον τὴν ἀρχὴν ἔχειν, Ξέρξης δὲ ὡς Ἀτόσσης τε παῖς εἴη τῆς Κύρου θυγατρὸς καὶ ὅτι Κῦρος εἴη ὁ κτησάμενος τοῖσι Πέρσῃσι τὴν ἐλευθερίην. 8.46. νησιωτέων δὲ Αἰγινῆται τριήκοντα παρείχοντο. ἦσαν μέν σφι καὶ ἄλλαι πεπληρωμέναι νέες, ἀλλὰ τῇσι μὲν τὴν ἑωυτῶν ἐφύλασσον, τριήκοντα δὲ τῇσι ἄριστα πλεούσῃσι ἐν Σαλαμῖνι ἐναυμάχησαν. Αἰγινῆται δὲ εἰσὶ Δωριέες ἀπὸ Ἐπιδαύρου· τῇ δὲ νήσῳ πρότερον οὔνομα ἦν Οἰνώνη. μετὰ δὲ Αἰγινήτας Χαλκιδέες τὰς ἐπʼ Ἀρτεμισίῳ εἴκοσι παρεχόμενοι καὶ Ἐρετριέες τὰς ἑπτά· οὗτοι δὲ Ἴωνες εἰσί. μετὰ δὲ Κήιοι τὰς αὐτὰς παρεχόμενοι, ἔθνος ἐὸν Ἰωνικὸν ἀπὸ Ἀθηνέων. Νάξιοι δὲ παρείχοντο τέσσερας, ἀποπεμφθέντες μὲν ἐς τοὺς Μήδους ὑπὸ τῶν πολιητέων κατά περ οἱ ἄλλοι νησιῶται, ἀλογήσαντες δὲ τῶν ἐντολέων ἀπίκατο ἐς τοὺς Ἕλληνας Δημοκρίτου σπεύσαντος, ἀνδρὸς τῶν ἀστῶν δοκίμου καὶ τότε τριηραρχέοντος. Νάξιοι δὲ εἰσὶ Ἴωνες ἀπὸ Ἀθηνέων γεγονότες. Στυρέες δὲ τὰς αὐτὰς παρείχοντο νέας τάς περ ἐπʼ Ἀρτεμισίῳ, Κύθνιοι δὲ μίαν καὶ πεντηκόντερον, ἐόντες συναμφότεροι οὗτοι Δρύοπες. καὶ Σερίφιοί τε καὶ Σίφνιοι καὶ Μήλιοι ἐστρατεύοντο· οὗτοι γὰρ οὐκ ἔδοσαν μοῦνοι νησιωτέων τῷ βαρβάρῳ γῆν τε καὶ ὕδωρ. | 7.2. But while Darius was making preparations against Egypt and Athens, a great quarrel arose among his sons concerning the chief power in the land. They held that before his army marched he must declare an heir to the kingship according to Persian law. ,Three sons had been born to Darius before he became king by his first wife, the daughter of Gobryas, and four more after he became king by Atossa daughter of Cyrus. Artobazanes was the oldest of the earlier sons, Xerxes of the later; ,and as sons of different mothers they were rivals. Artobazanes pleaded that he was the oldest of all Darius' offspring and that it was everywhere customary that the eldest should rule; Xerxes argued that he was the son of Cyrus' daughter Atossa and that it was Cyrus who had won the Persians their freedom. 8.46. of the islanders, the Aeginetans provided thirty ships. They had other manned ships, but they guarded their own land with these and fought at Salamis with the thirty most seaworthy. The Aeginetans are Dorians from Epidaurus, and their island was formerly called Oenone. ,After the Aeginetans came the Chalcidians with their twenty ships from Artemisium, and the Eretrians with the same seven; these are Ionians. Next were the Ceans, Ionians from Athens, with the same ships as before. ,The Naxians provided four ships. They had been sent by their fellow citizens to the Persians, like the rest of the islanders, but they disregarded their orders and came to the Hellenes at the urging of Democritus, an esteemed man among the townsmen and at that time captain of a trireme. The Naxians are Ionians descended from Athens. ,The Styrians provided the same number of ships as at Artemisium, and the Cythnians one trireme and a fifty-oared boat; these are both Dryopians. The Seriphians, Siphnians, and Melians also took part, since they were the only islanders who had not given earth and water to the barbarian. |
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16. Euripides, Trojan Women, 16-17, 481-483, 15 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199| 15. ἔρημα δ' ἄλση καὶ θεῶν ἀνάκτορα | 15. Groves stand forsaken and temples of the gods run down with blood, and at the altar’s very base, before the god who watched his home, Priam lies dead. While to Achaean ships great store of gold and Phrygian spoils are being conveyed, |
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17. Euripides, Orestes, 1654 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 195| 1654. γῆμαι πέπρωταί ς' ̔Ερμιόνην: ὃς δ' οἴεται | 1654. the gods will be arbitrators of your trial, and will take a most righteous vote on you at the hill of Ares, where you are to win your case. And it is destined, Orestes, that you will marry Hermione, at whose neck you are holding your sword; |
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| 18. Callimachus, Hecale, 705 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135 |
19. Aeschines, Letters, 3.107-3.112 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 196, 197 | 3.107. There is, fellow citizens, a plain, called the plain of Cirrha , and a harbor, now known as “dedicate and accursed.” This district was once inhabited by the Cirrhaeans and the Cragalidae, most lawless tribes, who repeatedly committed sacrilege against the shrine at Delphi and the votive offerings there, and who transgressed against the Amphictyons also. This conduct exasperated all the Amphictyons, and your ancestors most of all, it is said, and they sought at the shrine of the god an oracle to tell them with what penalty they should visit these men. 3.108. The Pythia replied that they must fight against the Cirrhaeans and the Cragalidae day and night, bitterly ravage their country, enslave the inhabitants, and dedicate the land to the Pythian Apollo and Artemis and Leto and Athena Pronaea, that for the future it lie entirely uncultivated; that they must not till this land themselves nor permit another. Now when they had received this oracle, the Amphictyons voted, on motion of Solon of Athens , a man able as a law-giver and versed in poetry and philosophy, to march against the accursed men according to the oracle of the god. 3.109. Collecting a great force of the Amphictyons, they enslaved the men, destroyed their harbor and city, and dedicated their land, as the oracle had commanded. Moreover they swore a mighty oath, that they would not themselves till the sacred land nor let another till it, but that they would go to the aid of the god and the sacred land with hand and foot and voice, and all their might. 3.110. They were not content with taking this oath, but they added an imprecation and a mighty curse concerning this; for it stands thus written in the curse : “If any one should violate this,” it says, “whether city or private man, or tribe, let them be under the curse,” it says, “of Apollo and Artemis and Leto and Athena Pronaea.” 3.111. The curse goes on: That their land bear no fruit; that their wives bear children not like those who begat them, but monsters; that their flocks yield not their natural increase; that defeat await them in camp and court and market-place, and that they perish utterly, themselves, their houses, their whole race; “And never,” it says, “may they offer pure sacrifice unto Apollo, nor to Artemis, nor to Leto, nor to Athena Pronaea, and may the gods refuse to accept their offerings.” 3.112. As a proof of this, let the oracle of the god be read; hear the curse; call to mind the oaths that your fathers swore together with all the other Amphictyons. Oracle [;Ye may not hope to capture town nor tower, Till dark-eyed Amphitrite's waves shall break And roar against Apollo's sacred shore.]; ibl |
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| 20. Aristotle, Fragments, 392 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 21. Aristotle, Meteorology, 352a33 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 198 |
| 22. Callimachus, Aetia, 24-25 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135 |
| 23. Polemon Iliensis, Fragments, 36 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 189, 190 |
24. Diodorus Siculus, Historical Library, 4.37 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135 | 4.37. After this, when Phylas, the king of the Dryopes, had in the eyes of men committed an act of impiety against the temple of Delphi, Heracles took the field against him in company with the inhabitants of Melis, slew the king of the Dryopes, drove the rest of them out of the land, and gave it to the people of Melis; and the daughter of Phylas he took captive and lying with her begat a son Antiochus. By Deïaneira he became the father of two sons, younger than Hyllus, Gleneus and Hodites., of the Dryopes who had been driven from their land some passed over into Euboea and founded there the city Carystus, others sailed to the island of Cyprus, where they mixed with the natives of the island and made their home, while the rest of the Dryopes took refuge with Eurystheus and won his aid because of the enmity which he bore to Heracles; and with the aid of Eurystheus they founded three cities in Peloponnesus, Asinê, Hermionê, and Eïon., After the removal of the Dryopes from their land a war arose between the Dorieis who inhabit the land called Hestiaeotis, whose king was Aegimius, and the Lapithae dwelling about Mount Olympus, whose king was Coronus, the son of Caeneus. And since the Lapithae greatly excelled in the number of their forces, the Dorieis turned to Heracles for aid and implored him to join with them, promising him a third part of the land of Doris and of the kingship, and when they had won him over they made common cause in the campaign against the Lapithae. Heracles had with him the Arcadians who accompanied him on his campaigns, and mastering the Lapithae with their aid he slew king Coronus himself, and massacring most of the rest he compelled them to withdraw from the land which was in dispute., After accomplishing these deeds he entrusted to Aegimius the third part of the land, which was his share, with orders that he keep it in trust in favour of Heracles' descendants. He now returned to Trachis, and upon being challenged to combat by Cycnus, the son of Ares, he slew the man; and as he was leaving the territory of Itonus and was making his way through Pelasgiotis he fell in with Ormenius the king and asked of him the hand of his daughter Astydameia. When Ormenius refused him because he already had for lawful wife Deïaneira, the daughter of Oeneus, Heracles took the field against him, captured his city, and slew the king who would not obey him, and taking captive Astydameia he lay with her and begat a son Ctesippus., After finishing this exploit he set out to Oechalia to take the field against the sons of Eurytus because he had been refused in his suit for the hand of Iolê. The Arcadians again fought on his side and he captured the city and slew the sons of Eurytus, who were Toxeus, Molion, and Clytius. And taking Iolê captive he departed from Euboea to the promontory which is called Cenaeum. 4.37. 1. After this, when Phylas, the king of the Dryopes, had in the eyes of men committed an act of impiety against the temple of Delphi, Heracles took the field against him in company with the inhabitants of Melis, slew the king of the Dryopes, drove the rest of them out of the land, and gave it to the people of Melis; and the daughter of Phylas he took captive and lying with her begat a son Antiochus. By Deïaneira he became the father of two sons, younger than Hyllus, Gleneus and Hodites.,2. of the Dryopes who had been driven from their land some passed over into Euboea and founded there the city Carystus, others sailed to the island of Cyprus, where they mixed with the natives of the island and made their home, while the rest of the Dryopes took refuge with Eurystheus and won his aid because of the enmity which he bore to Heracles; and with the aid of Eurystheus they founded three cities in Peloponnesus, Asinê, Hermionê, and Eïon.,3. After the removal of the Dryopes from their land a war arose between the Dorieis who inhabit the land called Hestiaeotis, whose king was Aegimius, and the Lapithae dwelling about Mount Olympus, whose king was Coronus, the son of Caeneus. And since the Lapithae greatly excelled in the number of their forces, the Dorieis turned to Heracles for aid and implored him to join with them, promising him a third part of the land of Doris and of the kingship, and when they had won him over they made common cause in the campaign against the Lapithae. Heracles had with him the Arcadians who accompanied him on his campaigns, and mastering the Lapithae with their aid he slew king Coronus himself, and massacring most of the rest he compelled them to withdraw from the land which was in dispute.,4. After accomplishing these deeds he entrusted to Aegimius the third part of the land, which was his share, with orders that he keep it in trust in favour of Heracles' descendants. He now returned to Trachis, and upon being challenged to combat by Cycnus, the son of Ares, he slew the man; and as he was leaving the territory of Itonus and was making his way through Pelasgiotis he fell in with Ormenius the king and asked of him the hand of his daughter Astydameia. When Ormenius refused him because he already had for lawful wife Deïaneira, the daughter of Oeneus, Heracles took the field against him, captured his city, and slew the king who would not obey him, and taking captive Astydameia he lay with her and begat a son Ctesippus.,5. After finishing this exploit he set out to Oechalia to take the field against the sons of Eurytus because he had been refused in his suit for the hand of Iolê. The Arcadians again fought on his side and he captured the city and slew the sons of Eurytus, who were Toxeus, Molion, and Clytius. And taking Iolê captive he departed from Euboea to the promontory which is called Cenaeum. |
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25. Dionysius of Halycarnassus, Roman Antiquities, 4.25.3 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 198 | 4.25.3. When he had arranged affairs in the city in the best manner, he conceived a desire to perpetuate his memory with posterity by some illustrious enterprise. And upon turning his attention to the monuments both of ancient kings and statesmen by which they had gained reputation and glory, he did not envy either that Assyrian woman for having built the walls of Babylon, or the kings of Egypt for having raised the pyramids at Memphis, or any other prince for whatever monument he might have erected as a display of his riches and of the multitude of workmen at his command. On the contrary, he regarded all these things as trivial and ephemeral and unworthy of serious attention, mere beguilements for the eyes, but no real aids to the conduct of life or to the administration of public affairs, since they led to nothing more than a reputation for great felicity on the part of those who built them. But the things that he regarded as worthy of praise and emulation were the works of the mind, the advantages from which are enjoyed by the greatest number of people and for the greatest length of time. And of all the achievements of this nature he admired most the plan of Amphictyon, the son of Hellen, who, seeing the Greek nation weak and easy to be destroyed by the barbarians who surrounded them, brought them together in a general council and assemblage of the whole nation, named after him the Amphictyonic council; and then, apart from the particular laws by which each city was governed, established others common to all, which they call the Amphictyonic laws, in consequence of which they lived in mutual friendship, and fulfilling the obligations of kinship by their actions rather than by their professions, continued troublesome and formidable neighbours to the barbarians. < |
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26. Vergil, Aeneis, 2.501-2.502 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199| 2.501. vidi Hecubam centumque nurus, Priamumque per aras 2.502. sanguine foedantem, quos ipse sacraverat, ignis. | 2.501. thus, all unchallenged, hailed us as his own : 2.502. “Haste, heroes! Are ye laggards at this hour? |
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27. Strabo, Geography, 8.6.12-8.6.13, 8.6.17, 9.3.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 195, 199, 200 | 8.6.13. It is said that Asine too was a habitation of the Dryopians — whether, being inhabitants of the regions of the Spercheius, they were settled here by the Arcadian Dryops, as Aristotle has said, or whether they were driven by Heracles out of the part of Doris that is near Parnassus. As for the Scyllaion in Hermione, they say that it was named after Scylla, the daughter of Nisus, who, they say, out of love for Minos betrayed Nisaea to him and was drowned in the sea by him, and was here cast ashore by the waves and buried. Eiones was a village, which was depopulated by the Mycenaeans and made into a naval station, but later it disappeared from sight and now is not even a naval station. 8.6.17. The poet mentions some places in the order in which they are actually situated; and these dwelt in Hyria and Aulis, and those who held Argos and Tiryns, Hermione and Asine, Troezen and Eiones; but at other times not in their actual order: Schoenus and Scolus, Thespeia and Graea; and he mentions the places on the mainland at the same time with the islands: those who held Ithaca and dwelt in Crocyleia, for Crocyleia is in the country of the Acarians. And so, also, he here connects Mases with Aigina, although it is in Argolis on the mainland. Homer does not name Thyreae, although the others often speak of it; and it was concerning Thyreae that a contest arose between the Argives and the Lacedemonians, three hundred against three hundred; but the Lacedemonians under the generalship of Othryadas won the victory. Thucydides says that this place is in Cynuria on the common border of Argeia and Laconia. And there are also Hysiae, a well-known place in Argolis, and Cenchreae, which lies on the road that leads from Tegea to Argos through Mt. Parthenius and Creopolus, but Homer does not know them. Nor yet does he know Lyrceium nor Orneae, which are villages in Argeia, the former bearing the same name as the mountain near it and the latter the same as the Orneae which is situated between Corinth and Sikyon. 9.3.9. of the temples, the one with wings must be placed among the myths; the second is said to be the work of Trophonius and Agamedes; and the present temple was built by the Amphictyons. In the sacred precinct is to be seen the tomb of Neoptolemus, which was made in accordance with an oracle, Machaereus, a Delphian, having slain him because, according to the myth, he was asking the god for redress for the murder of his father; but according to all probability it was because he had attacked the sanctuary. Branchus, who presided over the sanctuary at Didyma, is called a descendant of Machaereus. |
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| 28. Hyginus, Fabulae (Genealogiae), 14 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 197 |
| 29. Plutarch, On The Delays of Divine Vengeance, 557f-58a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 30. Plutarch, Placita Philosophorum (874D-911C), 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 196 |
| 31. Plutarch, Table Talk, 709a (1st cent. CE - 2nd cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190, 191 |
32. Plutarch, Solon, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 196 | 11. These events, then, presently made Solon famous and powerful. But he was even more admired and celebrated among the Greeks for what he said in behalf of the temple at Delphi, namely, that the Greeks must come to its relief, and not suffer the people of Cirrha to outrage the oracle, but aid the Delphians in maintaining the honor of the god. For it was by his persuasion that the Amphictyons The twelve people who had as common sanctuaries the temple of Apollo at Delphi and the temple of Demeter at Anthela, near Thermopylae. 429 undertook the war, as Aristotle, among others, testifies, in his list of the victors at the Pythian games, where he ascribes the measure to Solon.,He was not, however, appointed general for this war, as Evanthes the Samian says (according to Hermippus), for Aeschines the orator makes no such statement, In his speech Against Ctesiphon, Aeschin. 3.109 . and in the records of Delphi it is stated that Alcmaeon, and not Solon, commanded the Athenians. |
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33. Apollodorus, Bibliotheca, 2.7.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135| 2.7.7. διεξιὼν δὲ Ἡρακλῆς τὴν Δρυόπων χώραν, ἀπορῶν τροφῆς, 6 -- ἀπαντήσαντος 7 -- Θειοδάμαντος βοηλατοῦντος τὸν ἕτερον τῶν ταύρων λύσας καὶ σφάξας 1 -- εὐωχήσατο. 2 -- ὡς δὲ ἦλθεν 3 -- εἰς Τραχῖνα πρὸς Κήυκα, ὑποδεχθεὶς ὑπʼ αὐτοῦ Δρύοπας κατεπολέμησεν. αὖθις δὲ ἐκεῖθεν ὁρμηθεὶς Αἰγιμίῳ βασιλεῖ Δωριέων συνεμάχησε· Λαπίθαι γὰρ περὶ γῆς ὅρων ἐπολέμουν αὐτῷ Κορώνου στρατηγοῦντος, ὁ δὲ πολιορκούμενος ἐπεκαλέσατο τὸν Ἡρακλέα βοηθὸν ἐπὶ μέρει τῆς γῆς. βοηθήσας δὲ Ἡρακλῆς ἀπέκτεινε Κόρωνον μετὰ καὶ ἄλλων, καὶ τὴν γῆν ἅπασαν παρέδωκεν ἐλευθέραν αὐτῷ. ἀπέκτεινε δὲ καὶ Λαογόραν 4 -- μετὰ τῶν τέκνων, βασιλέα Δρυόπων, ἐν Ἀπόλλωνος τεμένει δαινύμενον, ὑβριστὴν ὄντα καὶ Λαπιθῶν σύμμαχον. παριόντα δὲ Ἴτωνον 5 -- εἰς μονομαχίαν προεκαλέσατο αὐτὸν Κύκνος Ἄρεος καὶ Πελοπίας· συστὰς δὲ καὶ τοῦτον ἀπέκτεινεν. ὡς δὲ εἰς Ὀρμένιον 1 -- ἧκεν, Ἀμύντωρ αὐτὸν ὁ βασιλεὺς μεθʼ ὅπλων 2 -- οὐκ εἴα διέρχεσθαι· κωλυόμενος δὲ παριέναι καὶ τοῦτον ἀπέκτεινεν. ἀφικόμενος δὲ εἰς Τραχῖνα στρατιὰν ἐπʼ Οἰχαλίαν συνήθροισεν, 3 -- Εὔρυτον τιμωρήσασθαι θέλων. συμμαχούντων δὲ αὐτῷ Ἀρκάδων καὶ Μηλιέων 4 -- τῶν ἐκ Τραχῖνος καὶ Λοκρῶν τῶν Ἐπικνημιδίων, κτείνας μετὰ τῶν παίδων Εὔρυτον αἱρεῖ τὴν πόλιν. καὶ θάψας τῶν σὺν αὐτῷ στρατευσαμένων 1 -- τοὺς ἀποθανόντας, Ἵππασόν τε τὸν Κήυκος καὶ Ἀργεῖον καὶ Μέλανα τοὺς Λικυμνίου παῖδας, καὶ λαφυραγωγήσας τὴν πόλιν, ἦγεν Ἰόλην αἰχμάλωτον. καὶ προσορμισθεὶς 2 -- Κηναίῳ τῆς Εὐβοίας ἀκρωτηρίῳ 3 -- Διὸς Κηναίου βωμὸν ἱδρύσατο. μέλλων δὲ ἱερουργεῖν εἰς Τραχῖνα Λίχαν τὸν κήρυκα 4 -- ἔπεμψε λαμπρὰν ἐσθῆτα οἴσοντα. παρὰ δὲ τούτου τὰ περὶ τὴν Ἰόλην Δηιάνειρα πυθομένη, 1 -- καὶ δείσασα μὴ ἐκείνην μᾶλλον ἀγαπήσῃ, 2 -- νομίσασα ταῖς ἀληθείαις 3 -- φίλτρον εἶναι τὸ ῥυὲν αἷμα Νέσσου, τούτῳ τὸν χιτῶνα ἔχρισεν. ἐνδὺς δὲ Ἡρακλῆς ἔθυεν. ὡς δὲ θερμανθέντος τοῦ χιτῶνος ὁ τῆς ὕδρας ἰὸς τὸν χρῶτα ἔσηπε, τὸν μὲν Λίχαν τῶν ποδῶν ἀράμενος κατηκόντισεν ἀπὸ τῆς †Βοιωτίας, 4 -- τὸν δὲ χιτῶνα ἀπέσπα προσπεφυκότα τῷ σώματι· συναπεσπῶντο δὲ καὶ αἱ σάρκες αὐτοῦ. τοιαύτῃ συμφορᾷ κατασχεθεὶς εἰς Τραχῖνα ἐπὶ νεὼς κομίζεται. Δηιάνειρα δὲ αἰσθομένη τὸ γεγονὸς ἑαυτὴν ἀνήρτησεν. Ἡρακλῆς δὲ ἐντειλάμενος Ὕλλῳ, ὃς ἐκ Δηιανείρας ἦν αὐτῷ παῖς πρεσβύτερος, Ἰόλην ἀνδρωθέντα γῆμαι, παραγενόμενος εἰς Οἴτην ὄρος (ἔστι δὲ τοῦτο Τραχινίων), ἐκεῖ πυρὰν ποιήσας ἐκέλευσεν 1 -- ἐπιβὰς 2 -- ὑφάπτειν. μηδενὸς δὲ τοῦτο πράττειν ἐθέλοντος, Ποίας παριὼν κατὰ ζήτησιν ποιμνίων ὑφῆψε. τούτῳ καὶ τὰ τόξα ἐδωρήσατο Ἡρακλῆς. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν εἰς οὐρανὸν ἀναπέμψαι. ἐκεῖθεν 3 -- δὲ τυχὼν ἀθανασίας καὶ διαλλαγεὶς Ἥρᾳ τὴν ἐκείνης θυγατέρα Ἥβην ἔγημεν, ἐξ ἧς αὐτῷ παῖδες Ἀλεξιάρης καὶ Ἀνίκητος ἐγένοντο. | 2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oechalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Cenaeum, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis : and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oeta, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus. 2.7.7. Going through the country of the Dryopes and being in lack of food, Hercules met Thiodamas driving a pair of bullocks; so he unloosed and slaughtered one of the bullocks and feasted. And when he came to Ceyx at Trachis he was received by him and conquered the Dryopes. And afterwards setting out from there, he fought as an ally of Aegimius, king of the Dorians. For the Lapiths, commanded by Coronus, made war on him in a dispute about the boundaries of the country; and being besieged he called in the help of Hercules, offering him a share of the country. So Hercules came to his help and slew Coronus and others, and handed the whole country over to Aegimius free. He slew also Laogoras, king of the Dryopes, with his children, as he was banqueting in a precinct of Apollo; for the king was a wanton fellow and an ally of the Lapiths. And as he passed by Itonus he was challenged to single combat by Cycnus a son of Ares and Pelopia; and closing with him Hercules slew him also. But when he was come to Ormenium, king Amyntor took arms and forbade him to march through; but when he would have hindered his passage, Hercules slew him also. On his arrival at Trachis he mustered an army to attack Oichalia, wishing to punish Eurytus. Being joined by Arcadians, Melians from Trachis, and Epicnemidian Locrians, he slew Eurytus and his sons and took the city. After burying those of his own side who had fallen, to wit, Hippasus, son of Ceyx, and Argius and Melas, the sons of Licymnius, he pillaged the city and led Iole captive. And having put in at Kenaion, a headland of Euboea, he built an altar of Cenaean Zeus. Intending to offer sacrifice, he sent the herald Lichas to Trachis to fetch fine raiment. From him Deianira learned about Iole, and fearing that Hercules might love that damsel more than herself, she supposed that the spilt blood of Nessus was in truth a love-charm, and with it she smeared the tunic. So Hercules put it on and proceeded to offer sacrifice. But no sooner was the tunic warmed than the poison of the hydra began to corrode his skin; and on that he lifted Lichas by the feet, hurled him down from the headland, and tore off the tunic, which clung to his body, so that his flesh was torn away with it. In such a sad plight he was carried on shipboard to Trachis: and Deianira, on learning what had happened, hanged herself. But Hercules, after charging Hyllus his elder son by Deianira, to marry Iole when he came of age, proceeded to Mount Oita, in the Trachinian territory, and there constructed a pyre, mounted it, and gave orders to kindle it. When no one would do so, Poeas, passing by to look for his flocks, set a light to it. On him Hercules bestowed his bow. While the pyre was burning, it is said that a cloud passed under Hercules and with a peal of thunder wafted him up to heaven. Thereafter he obtained immortality, and being reconciled to Hera he married her daughter Hebe, by whom he had sons, Alexiares and Anicetus. |
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34. Pausanias, Description of Greece, 1.4.4, 2.36.1-2.36.3, 4.34.9-4.34.12, 10.7.1, 10.7.6, 10.24-10.25, 10.37.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 196, 198, 199, 200| 1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. 2.36.1. κατὰ δὲ τὴν ἐπὶ Μάσητα εὐθεῖαν προελθοῦσιν ἑπτά που σταδίους καὶ ἐς ἀριστερὰν ἐκτραπεῖσιν, ἐς Ἁλίκην ἐστὶν ὁδός. ἡ δὲ Ἁλίκη τὰ μὲν ἐφʼ ἡμῶν ἐστιν ἔρημος, ᾠκεῖτο δὲ καὶ αὕτη ποτέ, καὶ Ἁλικῶν λόγος ἐν στήλαις ἐστὶ ταῖς Ἐπιδαυρίων αἳ τοῦ Ἀσκληπιοῦ τὰ ἰάματα ἐγγεγραμμένα ἔχουσιν· ἄλλο δὲ σύγγραμμα οὐδὲν οἶδα ἀξιόχρεων, ἔνθα ἢ πόλεως Ἁλίκης ἢ ἀνδρῶν ἐστιν Ἁλικῶν μνήμη. ἔστι δʼ οὖν ὁδὸς καὶ ἐς ταύτην, τοῦ τε Πρωνὸς μέση καὶ ὄρους ἑτέρου Θόρνακος καλουμένου τὸ ἀρχαῖον· ἀπὸ δὲ τῆς Διὸς ἐς κόκκυγα τὸν ὄρνιθα ἀλλαγῆς λεγομένης ἐνταῦθα γενέσθαι μετονομασθῆναι τὸ ὄρος φασίν. 2.36.2. ἱερὰ δὲ καὶ ἐς τόδε ἐπὶ ἄκρων τῶν ὀρῶν, ἐπὶ μὲν τῷ Κοκκυγίῳ Διός, ἐν δὲ τῷ Πρωνί ἐστιν Ἥρας· καὶ τοῦ γε Κοκκυγίου πρὸς τοῖς πέρασι ναός ἐστι, θύραι δὲ οὐκ ἐφεστήκασιν οὐδὲ ὄροφον εἶχεν οὐδέ οἵ τι ἐνῆν ἄγαλμα· εἶναι δὲ ἐλέγετο ὁ ναὸς Ἀπόλλωνος. παρὰ δὲ αὐτὸν ὁδός ἐστιν ἐπὶ Μάσητα τοῖς ἐκτραπεῖσιν ἐκ τῆς εὐθείας. Μάσητι δὲ οὔσῃ πόλει τὸ ἀρχαῖον, καθὰ καὶ Ὅμηρος ἐν Ἀργείων καταλόγῳ πεποίηκεν, ἐπινείῳ καθʼ ἡμᾶς ἐχρῶντο Ἑρμιονεῖς. 4.34.11. μόνοι δὲ τοῦ γένους τοῦ Δρυόπων οἱ Ἀσιναῖοι σεμνύνονται καὶ ἐς ἡμᾶς ἔτι τῷ ὀνόματι, οὐδὲν ὁμοίως καὶ Εὐβοέων οἱ Στύρα ἔχοντες. εἰσὶ γὰρ καὶ οἱ Στυρεῖς Δρύοπες τὸ ἐξ ἀρχῆς, ὅσοι τῆς πρὸς τὸν Ἡρακλέα οὐ μετέσχον μάχης, ἀπωτέρω τῆς πόλεως ἔχοντες τὰς οἰκήσεις· ἀλλὰ οἱ μὲν Στυρεῖς καλεῖσθαι Δρύοπες ὑπερφρονοῦσι, καθάπερ γε καὶ οἱ Δελφοὶ πεφεύγασιν ὀνομάζεσθαι Φωκεῖς, Ἀσιναῖοι δὲ Δρύοπές τε τὰ μάλιστα χαίρουσι καλούμενοι καὶ τῶν ἱερῶν τὰ ἁγιώτατά εἰσι δῆλοι κατὰ μνήμην πεποιημένοι τῶν ποτὲ ἐν Παρνασσῷ σφισιν ἱδρυμένων. τοῦτο μὲν γὰρ Ἀπόλλωνός ἐστιν αὐτοῖς ναός, τοῦτο δὲ Δρύοπος ἱερὸν καὶ ἄγαλμα ἀρχαῖον· ἄγουσι καὶ παρὰ ἔτος αὐτῷ τελετήν, παῖδα τὸν Δρύοπα Ἀπόλλωνος εἶναι λέγοντες. 10.7.1. ἔοικε δὲ ἐξ ἀρχῆς τὸ ἱερὸν τὸ ἐν Δελφοῖς ὑπὸ ἀνθρώπων ἐπιβεβουλεῦσθαι πλείστων ἤδη. οὗτός τε ὁ Εὐβοεὺς λῃστὴς καὶ ἔτεσιν ὕστερον τὸ ἔθνος τὸ Φλεγυῶν, ἔτι δὲ Πύρρος ὁ Ἀχιλλέως ἐπεχείρησεν αὐτῷ, καὶ δυνάμεως μοῖρα τῆς Ξέρξου, καὶ οἱ χρόνον τε ἐπὶ πλεῖστον καὶ μάλιστα τοῦ θεοῦ τοῖς χρήμασιν ἐπελθόντες οἱ ἐν Φωκεῦσι δυνάσται, καὶ ἡ Γαλατῶν στρατιά. ἔμελλε δὲ ἄρα οὐδὲ τῆς Νέρωνος ἐς πάντα ὀλιγωρίας ἀπειράτως ἕξειν, ὃς τὸν Ἀπόλλωνα πεντακοσίας θεῶν τε ἀναμὶξ ἀφείλετο καὶ ἀνθρώπων εἰκόνας χαλκᾶς. 10.7.6. μαρτυρεῖ δέ μοι καὶ τοῦ Ἐχεμβρότου τὸ ἀνάθημα, τρίπους χαλκοῦς ἀνατεθεὶς τῷ Ἡρακλεῖ τῷ ἐν Θήβαις· ἐπίγραμμα δὲ ὁ τρίπους εἶχεν· Ἐχέμβροτος Ἀρκὰς θῆκε τῷ Ἡρακλεῖ νικήσας τόδʼ ἄγαλμʼ Ἀμφικτυόνων ἐν ἀέθλοις, Ἕλλησι δʼ ἀείδων μέλεα καὶ ἐλέγους. κατὰ τοῦτο μὲν τῆς αὐλῳδίας ἐπαύσθη τὸ ἀγώνισμα· προσέθεσαν δὲ καὶ ἵππων δρόμον, ἀνηγορεύθη δὲ ἐπὶ τῷ ἅρματι Κλεισθένης ὁ Σικυῶνος τυραννήσας. | 1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. 2.36.1. Proceeding about seven stades along the straight road to Mases, you reach, on turning to the left, a road to Halice. At the present day Halice is deserted, but once it, too, had inhabitants, and there is mention made of citizens of Halice on the Epidaurian slabs on which are inscribed the cures of Asclepius. I know, however, no other authentic document in which mention is made either of the city Halice or of its citizens. Well, to this city also there is a road, which lies midway between Pron and another mountain, called in old days Thornax; but they say that the name was changed because, according to legend, it was here that the transformation of Zeus into a cuckoo took place. 2.36.2. Even to the present day there are sanctuaries on the tops of the mountains: on Mount Cuckoo one of Zeus, on Pron one of Hera. At the foot of Mount Cuckoo is a temple, but there are no doors standing, and I found it without a roof or an image inside. The temple was said to be Apollo's. by the side of it runs a road to Mases for those who have turned aside from the straight road. Mases was in old days a city, even as Homer Hom. Il. 2.562 represents it in the catalogue of the Argives, but in my time the Hermionians were using it as a seaport. 4.34.11. The men of Asine are the only members of the race of the Dryopes to pride themselves on the name to this day. The case is very different with the Euboeans of Styra . They too are Dryopes in origin, who took no part in the battle with Heracles, as they dwelt at some distance from the city. Yet the people of Styra disdain the name of Dryopes, just as the Delphians have refused to be called Phocians. But the men of Asine take the greatest pleasure in being called Dryopes, and clearly have made the most holy of their sanctuaries in memory of those which they once had, established on Parnassus . For they have both a temple of Apollo and again a temple and ancient statue of Dryops, whose mysteries they celebrate every year, saying that he is the son of Apollo. 10.7.1. It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men. 10.7.6. What I say is confirmed by the votive offering of Echembrotus, a bronze tripod dedicated to the Heracles at Thebes . The tripod has as its inscription:— Echembrotus of Arcadia dedicated this pleasant gift to Heracles When he won a victory at the games of the Amphictyons, Singing for the Greeks tunes and lamentations. In this way the competition in singing to the flute was dropped. But they added a chariot-race, and Cleisthenes, the tyrant of Sicyon, was proclaimed victor in the chariot-race. 10.25. , Beyond the Cassotis stands a building with paintings of Polygnotus. It was dedicated by the Cnidians, and is called by the Delphians Lesche (Place of Talk, Club Room), because here in days of old they used to meet and chat about the more serious matters and legendary history. That there used to be many such places all over Greece is shown by Homer's words in the passage where Melantho abuses Odysseus:— And you will not go to the smith's house to sleep, Nor yet to the place of talk, but you make long speeches here. Hom. Od. 18.328, Inside this building the whole of the painting on the right depicts Troy taken and the Greeks sailing away. On the ship of Menelaus they are preparing to put to sea. The ship is painted with children among the grown-up sailors; amidships is Phrontis the steersman holding two boat-hooks. Homer Hom. Od. 3.278 foll. represents Nestor as speaking about Phrontis in his conversation with Telemachus, saying that he was the son of Onetor and the steersman of Menelaus, of very high repute in his craft, and how he came to his end when he was already rounding Sunium in Attica . Up to this point Menelaus had been sailing along with Nestor, but now he was left behind to build Phrontis a tomb, and to pay him the due rites of burial., Phrontis then is in the painting of Polygnotus, and beneath him is one Ithaemenes carrying clothes, and Echoeax is going down the gangway, carrying a bronze urn. Polites, Strophius and Alphius are pulling down the hut of Menelaus, which is not far from the ship. Another hut is being pulled down by Amphialus, at whose feet is seated a boy. There is no inscription on the boy, and Phrontis is the only one with a beard. His too is the only name that Polygnotus took from the Odyssey; the names of the others he invented, I think, himself., Briseis is standing with Diomeda above her and Iphis in front of both; they appear to be examining the form of Helen. Helen herself is sitting, and so is Eurybates near her. We inferred that he was the herald of Odysseus, although he had yet no beard. One handmaid, Panthalis, is standing beside Helen; another, Electra, is fastening her mistress' sandals. These names too are different from those given by Homer in the Iliad, Hom. Il. 3.144 where he tells of Helen going to the wall with her slave women., Beyond Helen, a man wrapped in a purple cloak is sitting in an attitude of the deepest dejection; one might conjecture that he was Helenus, the son of Priam, even before reading the inscription. Near Helenus is Meges, who is wounded in the arm, as Lescheos of Pyrrha, son of Aeschylinus, describes in the Sack of Troy . For he says that he was wounded by Admetus, son of Augeias, in the battle that the Trojans fought in the night., Beside Meges is also painted Lycomedes the son of Creon, who has a wound in the wrist; Lescheos says he was so wounded by Agenor. So it is plain that Polygnotus would not have represented them so wounded, if he had not read the poem of Lescheos. However, he has painted Lycomedes as wounded also in the ankle, and yet again in the head. Euryalus the son of Mecisteus has also received a wound in the head and another in the wrist., These are painted higher up than Helen in the picture. Next to Helen comes the mother of Theseus with her head shaved, and Demophon, one of the sons of Theseus, is considering, to judge from his attitude, whether it will be possible for him to rescue Aethra. The Argives say that Theseus had also a son Melanippus by the daughter of Sinis, and that Melanippus won a running-race when the Epigoni, as they are called, held the second celebration of the Nemean games, that of Adrastus being the first., Lescheos says of Aethra that, when Troy was taken, she came stealthily to the Greek camp. She was recognized by the sons of Theseus, and Demophon asked for her from Agamemnon. He was ready to grant Demophon the favour, but said that Helen must first give her consent. He sent a herald, and Helen granted him the favour. So in the painting Eurybates appears to have come to Helen to ask about Aethra, and to be saying what he had been told to say by Agamemnon., The Trojan women are represented as already captives and lamenting. Andromache is in the painting, and near stands her boy grasping her breast; this child Lescheos says was put to death by being flung from the tower, not that the Greeks had so decreed, but Neoptolemus, of his own accord, was minded to murder him. In the painting is also Medesicaste, another of Priam's illegitimate daughters, who according to Homer Hom. Il. 13.171 left her home and went to the city of Pedaeum to be the wife of Imbrius, the son of Mentor., Andromache and Medesicaste are wearing hoods, but the hair of Polyxena is braided after the custom of maidens. Poets sing of her death at the tomb of Achilles, and both at Athens and at Pergamus on the Calcus I have seen the tragedy of Polyxena depicted in paintings., The artist has painted Nestor with a cap on his head and a spear in his hand. There is also a horse, in the attitude of one about to roll in the dust. Right up to the horse there is a beach with what appear to be pebbles, but beyond the horse the sea-scene breaks off. |
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35. Heliodorus, Ethiopian Story, 2.34 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199, 200 | 2.34. After the god had said thus, those that stood by cast many doubts, but knew not what the oracle should mean. Every man had his several exposition, and as he desired so he conjectured. But none could attain to the true meaning thereof; for oracles and dreams for the most part are only understood when they be come to pass. Yet though the men of Delphi were in amaze as to what was said, they hastened to go to this gorgeous solemnity, not caring to make any diligent enquiry regarding the oracle that had been given them. |
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| 36. Athenaeus, The Learned Banquet, 13.560c, 9.372a, 4.173e-f (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 197 |
| 37. Gregory of Nazianzus, In Theophania (Orat. 38), 204.47 (4th cent. CE - 4th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135, 198 |
| 38. Anon., Alphabetical Collection, F 15 (4th cent. CE - 5th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 195, 200 |
| 39. Justinian, Codex Justinianus, 30 (5th cent. CE - 6th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135 |
| 40. Hesychius of Alexandria, Lexicon, δ 603 (5th cent. CE - 6th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194 |
| 41. Hesychius of Alexandria, Lexicon (A-O), δ 603 (5th cent. CE - 6th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194 |
| 42. John Malalas, History, 21 (6th cent. CE - 6th cent. CE) Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 198 |
| 43. Anon., Scholia On Homer'S Iliad, 21.194 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 198 |
| 44. Anon., Scholia To Pindar, Nemean Odes, 7.62, 10.82a, b, 7.68 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194, 195, 199, 200 |
| 45. Anon., Scholia To Pindar, Olympian Odes, 7.152, 7.156, 13.155 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 188, 189 |
| 46. Pseudo-Chrysostom, Serm. Pasch., 7 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 47. Papyri, P.Oxy., 1800, 426 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 135 |
| 48. Anon., Scholia To Eur. Or., 1655 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 195, 199 |
| 49. Stephanos Ho Byzantios, Ethnica, s.v. Πανέλληνες, s.v. Σελλοί Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 198 |
| 50. Anon., Scholia To Eur. Andr., 53, 52 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194 |
| 51. Anon., Scholia To Pindar, Paeans, 6.117 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194 |
| 53. Epigraphy, Ig Xii,5, 129, 872, 544 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 189 |
| 54. Papyri, P.Qurra, 112 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 189 |
| 55. Aeneas of Gaza, Dial. Pg, 25 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 191 |
| 56. Epigraphy, Lscg, 41 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 57. Epigraphy, Cid, iv 2, i 9 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 58. Anon., Tanhuma, Huqat, 5.21, 6.14 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 195, 199 |
| 59. Epigraphy, Ig Iv ,1, 74 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 60. Epigraphy, Seg, 32.54 Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 189 |
| 62. Papyri, Würz., 15-16 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 190 |
| 64. Epigraphy, Ngct, 14, 13 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 199 |
| 65. Papyri, P. Apokrimata, 64a Tagged with subjects: •feasting, and (exclusive) cult community Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 194, 195, 199, 200 |
| 66. Dijon Biblical Manuscript 14, Fragments, 77-78, 76 Tagged with subjects: •nan Found in books: Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 205 |
