| 1. Homer, Odyssey, 11.23-11.43, 11.97-11.99 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 |
2. Euripides, Electra, 534-539, 541, 540 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265| 540. κερκίδος ὅτῳ γνοίης ἂν ἐξύφασμα σῆς, 540. ἐν ᾧ ποτ' αὐτὸν ἐξέκλεψα μὴ θανεῖν; | |
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3. Euripides, Hecuba, 534-536, 538-541, 537 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265| 537. κόρης ἀκραιφνὲς αἷμ', ὅ σοι δωρούμεθα | |
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4. Polybius, Histories, 23.10.17 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265| 23.10.17. ἐναγίζουσιν οὖν τῷ Ξανθῷ Μακεδόνες καὶ καθαρμὸν ποιοῦσι σὺν ἵπποις ὡπλισμένοις. — | 23.10.17. The Macedonians offer sacrifices to Xanthus and make a piacular offering to him with armed horses. Fragment of a Speech of Philip to his Sons (Cp. Livy XL.8) |
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| 5. Plutarch, Roman Questions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 |
| 6. Heliodorus, Ethiopian Story, 6.14.3-6.14.6 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 |
7. Philostratus The Athenian, Life of Apollonius, 8.7.9 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 73 | 8.7.9. Theaccuser here interrupts me, you hear him yourself do so, my prince, and he remarks that I am not accused for having brought about the salvation of the Ephesians, but for having foretold that the plague would befall them; for this, he says, transcends the power of wisdom and is miraculous, so that I could never have reached such a pitch of truth if I were not a wizard and an unspeakable wretch. What then will Socrates say here of the lore which he declared he learned from his demonic genius? Or what would Thales and Anaxagoras, both Ionians, say, of whom one foretold a plenteous crop of olives, and the other not a few meteorological disturbances? Why, is it not a fact that they were brought before the law-courts upon other charges, but that no one ever heard among their accusations that of their being wizards, because they had the gift of foreknowledge? For that would have been thought ridiculous, and it would not have been a plausible charge to bring against men of wisdom even in Thessaly, where the women had a bad reputation for drawing the moon down to earth.How then did I get my sense of the coming disaster at Ephesus? You have listened to the statement made even by my accuser, that instead of living like other people, I keep to a light diet of my own, and prefer it to the luxury of others, and I began by saying so myself. This diet, my king, guards my senses in a kind of indescribable ether or clear air, and forbids them to contract any foul or turbid matter, and allows me to discern, as in the sheen of a looking glass, everything that is happening or is to be. For the sage will not wait for the earth to send up its exhalations, or for the atmosphere to be corrupted, in case the evil is shed from above; but he will notice these things when they are impending, not so soon indeed as the gods, yet sooner than the many. For the gods perceive what lies in the future, and men what is going on before them, and wise men what is approaching. But I would have you, my prince, ask of me in private about the causes of pestilence; for they are secrets of a wisdom which should not be divulged to the many. Was it then my mode of living which alone develops such a subtlety and keenness of perception as can apprehend the most important and wonderful phenomena? You can ascertain the point in question, not only from other considerations, but in particular from what took place in Ephesus in connection with that plague. For the genius of the pestilence — and it took the form of a poor old man — I both detected, and having detected took it captive: and I did not so much stay the disease as pluck it out. And who the god was to whom I had offered my prayers is shown in the sanctuary I set up in Ephesus to commemorate the event, of Heracles the Averter (Apotropaios), for I chose him to help me, because he is the wise and courageous god, who once purged of the plague the city of Elis, by washing away with the river-tide the foul exhalations which the land sent up under the tyranny of Augeas.Who then do you think, my prince, being ambitious to be considered a wizard, would dedicate his personal achievement to a god? And whom would he get to admire his art, if he gave the credit of the miracle to God? And who offer his prayers to Heracles, if he were a wizard? For in fact these wretches attribute such feats to the trenches they dig and to the gods of the under-earth, among whom we must not class Heracles, for he is a pure deity and kindly to men. I offered my prayer to him once on a time also in the Peloponnese, for there was an apparition of a lamia there too; and it infested the neighborhood of Corinth and devoured good-looking young men. And Heracles lent me his aid in my contest with her, without asking of me any wonderful gifts — nothing more than honey-cake and frankincense, and the chance to do a salutary turn to mankind; for in the case of Eurystheus also this was the only guerdon which he thought of for his labors. I would ask you, my prince, not to be displeased at my mention of Heracles; for Athena had him under her care because he was good and kind and a Saviour of man. |
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| 8. Porphyry, Philosophy From Oracles, 112-121 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 73 |
| 9. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 |
10. Strabo, Geography, 6.3.9 Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 | 6.3.9. From Barium to the Aufidus River, on which is the Emporium of the Canusitae is four hundred stadia and the voyage inland to Emporium is ninety. Near by is also Salapia, the seaport of the Argyrippini. For not far above the sea (in the plain, at all events) are situated two cities, Canusium and Argyrippa, which in earlier times were the largest of the Italiote cities, as is clear from the circuits of their walls. Now, however, Argyrippa is smaller; it was called Argos Hippium at first, then Argyrippa, and then by the present name Arpi. Both are said to have been founded by Diomedes. And as signs of the dominion of Diomedes in these regions are to be seen the Plain of Diomedes and many other things, among which are the old votive offerings in the sanctuary of Athene at Luceria — a place which likewise was in ancient times a city of the Daunii, but is now reduced — and, in the sea near by, two islands that are called the Islands of Diomedes, of which one is inhabited, while the other, it is said, is desert; on the latter, according to certain narrators of myths, Diomedes was caused to disappear, and his companions were changed to birds, and to this day, in fact, remain tame and live a sort of human life, not only in their orderly ways but also in their tameness towards honorable men and in their flight from wicked and knavish men. But I have already mentioned the stories constantly told among the Heneti about this hero and the rites which are observed in his honor. It is thought that Sipus also was founded by Diomedes, which is about one hundred and forty stadia distant from Salapia; at any rate it was named Sepius in Greek after the sepia that are cast ashore by the waves. Between Salapia and Sipus is a navigable river, and also a large lake that opens into the sea; and the merchandise from Sipus, particularly grain, is brought down on both. In Daunia, on a hill by the name of Drium, are to be seen two hero-temples: one, to Calchas, on the very summit, where those who consult the oracle sacrifice to his shade a black ram and sleep in the hide, and the other, to Podaleirius, down near the base of the hill, this sanctuary being about one hundred stadia distant from the sea; and from it flows a stream which is a cure-all for diseases of animals. In front of this gulf is a promontory, Garganum, which extends towards the east for a distance of three hundred stadia into the high sea; doubling the headland, one comes to a small town, Urium, and off the headland are to be seen the Islands of Diomedes. This whole country produces everything in great quantity, and is excellent for horses and sheep; but though the wool is softer than the Tarantine, it is not so glossy. And the country is well sheltered, because the plains lie in hollows. According to some, Diomedes even tried to cut a canal as far as the sea, but left behind both this and the rest of his undertakings only half-finished, because he was summoned home and there ended his life. This is one account of him; but there is also a second, that he stayed here till the end of his life; and a third, the aforesaid mythical account, which tells of his disappearance in the island; and as a fourth one might set down the account of the Heneti, for they too tell a mythical story of how he in some way came to his end in their country, and they call it his apotheosis. |
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| 11. Epigraphy, Id, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 61 |
| 12. Epigraphy, Ig Xi,2, None Tagged with subjects: •nan Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 61 |
| 13. Epigraphy, Kaibel, Eg, 1034 Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 61 |
| 14. Kleidemos, Fgrhist 323, None Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 |
| 15. Anon., Schol. Hom. Od., None Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 265 |
| 16. Epigraphy, Ik, Xix- Die Inschriften Von Sestos Und Der Thrakischen Chersones (Krauss 1980), 11 Tagged with subjects: •klaros, oracle of apollon •oracle, of apollon at klaros Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 61, 73, 265 |
