1. Homer, Iliad, 2.668-2.679 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 252, 254 | 2.668. / went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.669. / went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.670. / and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 2.671. / and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 2.672. / and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 2.673. / and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 2.674. / and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 2.675. / Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. 2.676. / Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. 2.677. / Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. 2.678. / Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. 2.679. / Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles. |
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| 2. Pindar, Olympian Odes, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 227, 247, 263 |
| 3. Hecataeus of Miletus, Fragments, 246 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 252 |
| 4. Sophocles, Women of Trachis, 761 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237 |
5. Thucydides, The History of The Peloponnesian War, 3.58, 6.4.3, 8.41 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237, 252, 254| 6.4.3. Γέλαν δὲ Ἀντίφημος ἐκ Ῥόδου καὶ Ἔντιμος ἐκ Κρήτης ἐποίκους ἀγαγόντες κοινῇ ἔκτισαν, ἔτει πέμπτῳ καὶ τεσσαρακοστῷ μετὰ Συρακουσῶν οἴκισιν. καὶ τῇ μὲν πόλει ἀπὸ τοῦ Γέλα ποταμοῦ τοὔνομα ἐγένετο, τὸ δὲ χωρίον οὗ νῦν ἡ πόλις ἐστὶ καὶ ὃ πρῶτον ἐτειχίσθη Λίνδιοι καλεῖται: νόμιμα δὲ Δωρικὰ ἐτέθη αὐτοῖς. | 6.4.3. Gela was founded by Antiphemus from Rhodes and Entimus from Crete, who joined in leading a colony thither, in the forty-fifth year after the foundation of Syracuse . The town took its name from the river Gelas, the place where the citadel now stands, and which was first fortified, being called Lindii. The institutions which they adopted were Dorian. |
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| 6. Euripides, Phoenician Women, 857 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237 |
| 7. Xenophon, Hellenica, 2.1.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 8. Xenophon, On Household Management, 5.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237 |
9. Aristophanes, The Women Celebrating The Thesmophoria, 804 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254| 804. Ναυσιμάχης μέν γ' ἥττων ἐστὶν Χαρμῖνος: δῆλα δὲ τἄργα. | |
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10. Herodotus, Histories, 1.144, 2.151-2.154, 2.159, 2.163, 2.169, 2.178, 2.182, 3.47, 4.152, 7.99, 7.153 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232, 252, 254 | 1.144. just as the Dorians of what is now the country of the “Five Cities”—formerly the country of the “Six Cities”—forbid admitting any of the neighboring Dorians to the Triopian temple, and even barred from using it those of their own group who had broken the temple law. ,For long ago, in the games in honor of Triopian Apollo, they offered certain bronze tripods to the victors; and those who won these were not to carry them away from the temple but dedicate them there to the god. ,Now when a man of Halicarnassus called Agasicles won, he disregarded this law, and, carrying the tripod away, nailed it to the wall of his own house. For this offense the five cities— Lindus , Ialysus , Camirus, Cos , and Cnidus —forbade the sixth city— Halicarnassus —to share in the use of the temple. Such was the penalty imposed on the Halicarnassians. 2.151. Now the twelve kings were just, and in time came to sacrifice in Hephaestus' temple. On the last day of the feast, as they were about to pour libations, the high priest brought out the golden vessels which they commonly used for this; but he counted wrongly and had only eleven for the twelve. ,So the last in line, Psammetichus, as he had no vessel, took off his bronze helmet and held it out and poured the libation with it. All the kings were accustomed to wear helmets, and were then helmeted; ,it was not in guile, then, that Psammetichus held out his headgear; but the rest perceived what Psammetichus had done, and remembered the oracle that promised the sovereignty of all Egypt to whoever poured a libation from a vessel of bronze; therefore, though they considered Psammetichus not deserving of death (for they examined him and found that he had acted without intent), they decided to strip him of most of his power and to chase him away into the marshes, and that he was not to concern himself with the rest of Egypt . 2.152. This Psammetichus had formerly been in exile in Syria , where he had fled from Sabacos the Ethiopian, who killed his father Necos; then, when the Ethiopian departed because of what he saw in a dream, the Egyptians of the district of Saïs brought him back from Syria . ,Psammetichus was king for the second time when he found himself driven away into the marshes by the eleven kings because of the helmet. ,Believing, therefore, that he had been abused by them, he meant to be avenged on those who had expelled him. He sent to inquire in the town of Buto , where the most infallible oracle in Egypt is; the oracle answered that he would have vengeance when he saw men of bronze coming from the sea. ,Psammetichus did not in the least believe that men of bronze would come to aid him. But after a short time, Ionians and Carians, voyaging for plunder, were forced to put in on the coast of Egypt , where they disembarked in their armor of bronze; and an Egyptian came into the marsh country and brought news to Psammetichus (for he had never before seen armored men) that men of bronze had come from the sea and were foraging in the plain. ,Psammetichus saw in this the fulfillment of the oracle; he made friends with the Ionians and Carians, and promised them great rewards if they would join him and, having won them over, deposed the eleven kings with these allies and those Egyptians who volunteered. 2.153. Having made himself master of all Egypt , he made the southern outer court of Hephaestus' temple at Memphis , and built facing this a court for Apis, where Apis is kept and fed whenever he appears; this court has an inner colonnade all around it and many cut figures; the roof is held up by great statues twenty feet high for pillars. Apis in Greek is Epaphus. 2.154. To the Ionians and Carians who had helped him, Psammetichus gave places to live in called The Camps, opposite each other on either side of the Nile ; and besides this, he paid them all that he had promised. ,Moreover, he put Egyptian boys in their hands to be taught Greek, and from these, who learned the language, are descended the present-day Egyptian interpreters. ,The Ionians and Carians lived for a long time in these places, which are near the sea, on the arm of the Nile called the Pelusian, a little way below the town of Bubastis . Long afterwards, king Amasis removed them and settled them at Memphis to be his guard against the Egyptians. ,It is a result of our communication with these settlers in Egypt (the first of foreign speech to settle in that country) that we Greeks have exact knowledge of the history of Egypt from the reign of Psammetichus onwards. ,There still remained in my day, in the places out of which the Ionians and Carians were turned, the winches for their ships and the ruins of their houses. This is how Psammetichus got Egypt . 2.159. Necos, then, stopped work on the canal and engaged in preparations for war; some of his ships of war were built on the northern sea, and some in the Arabian Gulf , by the Red Sea coast: the winches for landing these can still be seen. ,He used these ships when needed, and with his land army met and defeated the Syrians at Magdolus, taking the great Syrian city of Cadytis after the battle. ,He sent to Branchidae of Miletus and dedicated there to Apollo the garments in which he won these victories. Then he died after a reign of sixteen years, and his son Psammis reigned in his place. 2.163. Learning of this, too, Apries armed his guard and marched against the Egyptians; he had a bodyguard of Carians and Ionians, thirty thousand of them, and his royal palace was in the city of Saïs, a great and marvellous palace. ,Apries' men marched against the Egyptians, and so did Amasis' men against the foreigners. So they both came to Momemphis and were going to make trial of one another. 2.169. When Apries with his guards and Amasis with the whole force of Egyptians came to the town of Momemphis, they engaged; and though the foreigners fought well, they were vastly outnumbered, and therefore were beaten. ,Apries, they say, supposed that not even a god could depose him from his throne, so firmly did he think he was established; and now, defeated in battle and taken captive, he was brought to Saïs, to the royal dwelling which belonged to him once but now belonged to Amasis. ,There, he was kept alive for a while in the palace and well treated by Amasis. But presently the Egyptians complained that there was no justice in keeping alive one who was their own and their king's bitterest enemy; whereupon Amasis gave Apries up to them, and they strangled him and then buried him in the burial-place of his fathers. ,This is in the temple of Athena, very near to the sanctuary, on the left of the entrance. The people of Saïs buried within the temple precinct all kings who were natives of their district. ,The tomb of Amasis is farther from the sanctuary than the tomb of Apries and his ancestors; yet it, too, is within the temple court; it is a great colonnade of stone, richly adorned, the pillars made in the form of palm trees. In this colonnade are two portals, and the place where the coffin lies is within their doors. 2.178. Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. ,of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios , Teos , Phocaea , and Clazomenae , the Dorian cities of Rhodes , Cnidus , Halicarnassus , and Phaselis, and one Aeolian city, Mytilene . ,It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo. 2.182. Moreover, Amasis dedicated offerings in Hellas . He gave to Cyrene a gilt image of Athena and a painted picture of himself; to Athena of Lindus , two stone images and a marvellous linen breast-plate; and to Hera in Samos , two wooden statues of himself that were still standing in my time behind the doors in the great shrine. ,The offerings in Samos were dedicated because of the friendship between Amasis and Polycrates, son of Aeaces; what he gave to Lindus was not out of friendship for anyone, but because the temple of Athena in Lindus is said to have been founded by the daughters of Danaus, when they landed there in their flight from the sons of Egyptus. Such were Amasis' offerings. Moreover, he was the first conqueror of Cyprus , which he made tributary to himself. 3.47. The Lacedaemonians then equipped and sent an army to Samos , returning a favor, as the Samians say, because they first sent a fleet to help the Lacedaemonians against Messenia ; but the Lacedaemonians say that they sent this army less to aid the Samians in their need than to avenge the robbery of the bowl which they had been carrying to Croesus and the breastplate which Amasis King of Egypt had sent them as a gift. ,This breastplate had been stolen by the Samians in the year before they took the bowl; it was of linen, decked with gold and cotton embroidery, and embroidered with many figures; ,but what makes it worthy of wonder is that each thread of the breastplate, fine as each is, is made up of three hundred and sixty strands, each plainly seen. It is the exact counterpart of that one which Amasis dedicated to Athena in Lindus . 4.152. But after they had been away for longer than the agreed time, and Corobius had no provisions left, a Samian ship sailing for Egypt, whose captain was Colaeus, was driven off her course to Platea, where the Samians heard the whole story from Corobius and left him provisions for a year; ,they then put out to sea from the island and would have sailed to Egypt, but an easterly wind drove them from their course, and did not abate until they had passed through the Pillars of Heracles and came providentially to Tartessus. ,Now this was at that time an untapped market; hence, the Samians, of all the Greeks whom we know with certainty, brought back from it the greatest profit on their wares except Sostratus of Aegina, son of Laodamas; no one could compete with him. ,The Samians took six talents, a tenth of their profit, and made a bronze vessel with it, like an Argolic cauldron, with griffins' heads projecting from the rim all around; they set this up in their temple of Hera, supporting it with three colossal kneeling figures of bronze, each twelve feet high. ,What the Samians had done was the beginning of a close friendship between them and the men of Cyrene and Thera. 7.99. I see no need to mention any of the other captains except Artemisia. I find it a great marvel that a woman went on the expedition against Hellas: after her husband died, she took over his tyranny, though she had a young son, and followed the army from youthful spirits and manliness, under no compulsion. ,Artemisia was her name, and she was the daughter of Lygdamis; on her fathers' side she was of Halicarnassian lineage, and on her mothers' Cretan. She was the leader of the men of Halicarnassus and Cos and Nisyrus and Calydnos, and provided five ships. ,Her ships were reputed to be the best in the whole fleet after the ships of Sidon, and she gave the king the best advice of all his allies. The cities that I said she was the leader of are all of Dorian stock, as I can show, since the Halicarnassians are from Troezen, and the rest are from Epidaurus. 7.153. Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. |
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| 11. Callimachus, Aetia, 100 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232 |
12. Polybius, Histories, 9.27.7 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 252| 9.27.7. ἐπὶ δὲ τῆς κορυφῆς Ἀθηνᾶς ἱερὸν ἔκτισται καὶ Διὸς Ἀταβυρίου, καθάπερ καὶ παρὰ Ῥοδίοις· | 9.27.7. On its summit stand the temples of Athena and Zeus Atabyrius as in Rhodes; |
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13. Diodorus Siculus, Historical Library, 5.53-5.54, 5.56, 5.57.6, 5.58, 14.2.11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232, 253, 254, 259 | 5.53. 1. As for the island which is called Symê and was uninhabited in ancient times, its first settlers were men who came together with Triops, under the leadership of Chthonius, the son of Poseidon and Symê, from whom the island received the name it bears.,2. At a later time its king was Nireus, the son of Charops and Aglaïa, an unusually handsome man who also took part with Agamemnon in the war against Troy both as ruler of the island and as lord of a part of Cnidia. But after the period of the Trojan War Carians seized the island, during the time when they were rulers of the sea. At a later time, however, when droughts came, the Carians fled the island and made their home in Uranium, as it is called. Thereupon Symê continued to be uninhabited, until the expedition which the Lacedaemonians and the Argives made came to these parts, and at that time the island became settled again in the following manner.,3. One of the companions of Hippotes, a certain Nausus by name, was a member of the colony, and taking those who had come too late to share in the allotment of the land he settled Symê, which was uninhabited at that time, and later, when certain other men, under the leadership of Xuthus, put in at the island, he gave them a share in the citizenship and in the land, and all of them in common settled the island. And we are told that both Cnidians and Rhodians were members of this colony. 5.54. 1. Calydna and Nisyros were settled in ancient times by Carians, and after that Thettalus, the son of Heracles, took possession of both islands. And this explains why both Antiphus and Pheidippus, who were kings of the Coans, in the expedition against Troy led those who sailed from the two islands just mentioned.,2. And on the return from Troy four of Agamemnon's ships were wrecked off Calydna, and the survivors mingled with the natives of the island and made their home there.,3. The ancient inhabitants of Nisyros were destroyed by earthquakes, and at a later time the Coans settled the island, as they had done in the case of Calydna; and after that, when an epidemic had carried away the population of the island, the Rhodians dispatched colonists to it.,4. As for Carpathos, its first inhabitants were certain men who joined with Minos in his campaigns at the time when he was the first of the Greeks to be master of the sea; and many generations later Iolcus, the son of Demoleon, an Argive by ancestry, in obedience to a certain oracle dispatched a colony to Carpathos. 5.56. 1. At a later time, the myth continues, the Telchines, perceiving in advance the flood that was going to come, forsook the island and were scattered. of their number Lycus went to Lycia and dedicated there beside the Xanthus river a temple of Apollo Lycius.,2. And when the flood came the rest of the inhabitants perished, â and since the waters, because of the abundant rains, overflowed the island, its level parts were turned into stagt pools â but a few fled for refuge to the upper regions of the island and were saved, the sons of Zeus being among their number.,3. Helius, the myth tells us, becoming enamoured of Rhodos, named the island Rhodes after her and caused the water which had overflowed it to disappear. But the true explanation is that, while in the first forming of the world the island was still like mud and soft, the sun dried up the larger part of its wetness and filled the land with living creatures, and there came into being the Heliadae, who were named after him, seven in number, and other peoples who were, like them, sprung from the land itself.,4. In consequence of these events the island was considered to be sacred to Helius, and the Rhodians of later times made it their practice to honour Helius above all the other gods, as the ancestor and founder from whom they were descended.,5. His seven sons were Ochimus, Cercaphus, Macar, Actis, Tenages, Triopas, and Candalus, and there was one daughter, Electryonê, who quit this life while still a maiden and attained at the hands of the Rhodians to honours like those accorded to the heroes. And when the Heliadae attained to manhood they were told by Helius that the first people to offer sacrifices to Athena would ever enjoy the presence of the goddess; and the same thing, we are told, was disclosed by him to the inhabitants of Attica.,6. Consequently, men say, the Heliadae, forgetting in their haste to put fire beneath the victims, nevertheless laid them on the altars at the time, whereas Cecrops, who was king at the time of the Athenians, performed the sacrifice over fire, but later than the Heliadae.,7. This is the reason, men say, why the peculiar practice as regards the manner of sacrificing persists in Rhodes to this day, and why the goddess has her seat on the island. Such, then, is the account which certain writers of myths give about the antiquities of the Rhodians, one of them being Zenon, who has composed a history of the island. 5.57.6. Triopas sailed to Caria and seized a promontory which was called Triopium after him. But the rest of the sons of Helius, since they had had no hand in the murder, remained behind in Rhodes and made their homes in the territory of Ialysus, where they founded the city of Achaea. 5.58. 1. About this time Danaüs together with his daughters fled from Egypt, and when he put ashore at Lindus in Rhodes and received the kindly welcome of the inhabitants, he established there a temple of Athena and dedicated in it a statue of the goddess. of the daughters of Danaüs three died during their stay in Lindus, but the rest sailed on to Argos together with their father Danaüs.,2. And a little after this time Cadmus, the son of Agenor, having been dispatched by the king to seek out Europê, put ashore at Rhodes. He had been severely buffeted by tempests during the voyage and had taken a vow to found a temple to Poseidon, and so, since he had come through with his life, he founded in the island a sacred precinct to this god and left there certain of the Phoenicians to serve as its overseers. These men mingled with the Ialysians and continued to live as fellow-citizens with them, and from them, we are told, the priests were drawn who succeeded to the priestly office by heredity.,3. Now Cadmus honoured likewise the Lindian Athena with votive offerings, one of which was a striking bronze cauldron worked after the ancient manner, and this carried an inscription in Phoenician letters, which, men say, were first brought from Phoenicia to Greece.,4. Subsequent to these happenings, when the land of Rhodes brought forth huge serpents, it came to pass that the serpents caused the death of many of the natives; consequently the survivors dispatched men to Delos to inquire of the god how they might rid themselves of the evil.,5. And Apollo commanded them to receive Phorbas and his companions and to colonize together with them the island of Rhodes â Phorbas was a son of Lapithes and was tarrying in Thessaly together with a considerable number of men, seeking a land in which he might make his home â and the Rhodians summoned him as the oracle had commanded and gave him a share in the land. And Phorbas destroyed the serpents, and after he had freed the island of its fear he made his home in Rhodes; furthermore, since in other respects he proved himself a great and good man, after his death he was accorded honours like those offered to heroes. |
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14. Apollodorus, Bibliotheca, 2.1.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232| 2.1.4. Ἔπαφος δὲ βασιλεύων Αἰγυπτίων γαμεῖ Μέμφιν τὴν Νείλου θυγατέρα, καὶ ἀπὸ ταύτης κτίζει Μέμφιν πόλιν, καὶ τεκνοῖ θυγατέρα Λιβύην, ἀφʼ ἧς ἡ χώρα Λιβύη ἐκλήθη. Λιβύης δὲ καὶ Ποσειδῶνος γίνονται παῖδες δίδυμοι Ἀγήνωρ καὶ Βῆλος. Ἀγήνωρ μὲν οὖν εἰς Φοινίκην ἀπαλλαγεὶς ἐβασίλευσε, κἀκεῖ τῆς μεγάλης ῥίζης ἐγένετο γενεάρχης· ὅθεν ὑπερθησόμεθα περὶ τούτου. Βῆλος δὲ ὑπομείνας ἐν Αἰγύπτῳ βασιλεύει μὲν Αἰγύπτου, γαμεῖ δὲ Ἀγχινόην 5 -- τὴν Νείλου θυγατέρα, καὶ αὐτῷ γίνονται παῖδες δίδυμοι, Αἴγυπτος καὶ Δαναός, ὡς δέ φησιν Εὐριπίδης, καὶ Κηφεὺς καὶ Φινεὺς προσέτι. Δαναὸν μὲν οὖν Βῆλος ἐν Λιβύῃ κατῴκισεν, 1 -- Αἴγυπτον δὲ ἐν Ἀραβίᾳ, ὃς καὶ καταστρεψάμενος 2 -- τὴν Μελαμπόδων 3 -- χώραν ἀφʼ ἑαυτοῦ 4 -- ὠνόμασεν Αἴγυπτον. γίνονται δὲ ἐκ πολλῶν γυναικῶν Αἰγύπτῳ μὲν παῖδες πεντήκοντα, θυγατέρες δὲ Δαναῷ πεντήκοντα. στασιασάντων δὲ αὐτῶν περὶ τῆς ἀρχῆς 5 -- ὕστερον, Δαναὸς τοὺς Αἰγύπτου παῖδας δεδοικώς, ὑποθεμένης Ἀθηνᾶς αὐτῷ ναῦν κατεσκεύασε πρῶτος καὶ τὰς θυγατέρας ἐνθέμενος ἔφυγε. προσσχὼν 6 -- δὲ Ῥόδῳ τὸ τῆς Λινδίας 7 -- ἄγαλμα Ἀθηνᾶς ἱδρύσατο. ἐντεῦθεν δὲ ἧκεν εἰς Ἄργος, καὶ τὴν βασιλείαν αὐτῷ παραδίδωσι Γελάνωρ 8 -- ὁ τότε βασιλεύων αὐτὸς δὲ κρατήσας τῆς χώρας ἀφʼ ἑαυτοῦ τοὺς ἐνοικοῦντας Δαναοὺς ὠνόμασε . 9 -- ἀνύδρου δὲ τῆς χώρας ὑπαρχούσης, ἐπειδὴ καὶ τὰς πηγὰς ἐξήρανε Ποσειδῶν μηνίων Ἰνάχῳ διότι τὴν χώραν Ἥρας 1 -- ἐμαρτύρησεν εἶναι, τὰς θυγατέρας ὑδρευσομένας ἔπεμψε. μία δὲ αὐτῶν Ἀμυμώνη ζητοῦσα ὕδωρ ῥίπτει βέλος ἐπὶ ἔλαφον καὶ κοιμωμένου Σατύρου τυγχάνει, κἀκεῖνος περιαναστὰς ἐπεθύμει συγγενέσθαι· Ποσειδῶνος δὲ ἐπιφανέντος ὁ Σάτυρος μὲν ἔφυγεν, Ἀμυμώνη δὲ τούτῳ συνευνάζεται, καὶ αὐτῇ Ποσειδῶν τὰς ἐν Λέρνῃ πηγὰς ἐμήνυσεν. | |
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| 15. Pliny The Elder, Natural History, 5.133, 19.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232, 254 |
| 16. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 259 |
| 17. Aelius Aristides, Orations, 25.31 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
18. Diogenes Laertius, Lives of The Philosophers, 1.89 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232 | 1.89. 6. CLEOBULUSCleobulus, the son of Euagoras, was born at Lindus, but according to Duris he was a Carian. Some say that he traced his descent back to Heracles, that he was distinguished for strength and beauty, and was acquainted with Egyptian philosophy. He had a daughter Cleobuline, who composed riddles in hexameters; she is mentioned by Cratinus, who gives one of his plays her name, in the plural form Cleobulinae. He is also said to have rebuilt the temple of Athena which was founded by Danaus.He was the author of songs and riddles, making some 3000 lines in all.The inscription on the tomb of Midas is said by some to be his:I am a maiden of bronze and I rest upon Midas's tomb. So long as water shall flow and tall trees grow, and the sun shall rise and shine, |
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| 19. John Chrysostom, Homilies On Acts, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 252 |
| 20. Hesychius of Alexandria, Lexicon (A-O), α 462 (5th cent. CE - 6th cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253 |
| 21. Hesychius of Alexandria, Lexicon, α 462 (5th cent. CE - 6th cent. CE) Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253 |
| 22. Epigraphy, Prose Sur Pierre, 110, 339, 570 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253 |
| 23. Anon., Pesiqta De Rav Kahana, None Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 236 |
| 24. Epigraphy, Tit. Cam., None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 264 |
| 25. Epigraphy, Seg, 3.715 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 26. Teles, Hense Edition, 727 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 27. Scylax of Caryanda, Periplus of Pseudo-Scylax, 100, 99 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 28. Epigraphy, Lsag, 356.4, 358.48 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232 |
| 29. Epigraphy, Lindos Ii, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 236 |
| 30. Epigraphy, Hg, 4264 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 31. Diodorus of Sinope, Epikleros, None Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253 |
| 32. Diodore of Tarsus, Diodorus Siculus, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 33. Epigraphy, Ig Xii,3, 37, 40, 6 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253 |
| 34. Epigraphy, Ig Xii,1, 1033, 677, 773, 791-804, 997-998, 786 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 264 |
| 35. Epigraphy, Ig I , 78 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237 |
| 36. Epigraphy, Fasti Maffeiani,, 368 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 254 |
| 37. Epigraphy, Inscr. De Delos, 7 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 232 |
38. Strabo, Geography, 14.2.10 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 252 | 14.2.10. It is also related of the Rhodians that they have been prosperous by sea, not merely since the time when they founded the present city, but that even many years before the establishment of the Olympian Games they used to sail far away from their homeland to insure the safety of their people. Since that time, also, they have sailed as far as Iberia; and there they founded Rhode, of which the Massaliotes later took possession; among the Opici they founded Parthenope; and among the Daunians they, along with the Coans, founded Elpiae. Some say that the islands called the Gymnesiae were founded by them after their departure from Troy; and the larger of these, according to Timaeus, is the largest of all islands after the seven — Sardinia, Sicily, Cypros, Crete, Euboea, Cyrnos, and Lesbos, but this is untrue, for there are others much larger. It is said that gymnetes are called balearides by the Phoenicians, and that on this account the Gymnesiae were called Balearides. Some of the Rhodians took up their abode round Sybaris in Chonia. The poet, too, seems to bear witness to the prosperity enjoyed by the Rhodians from ancient times, forthwith from the first founding of the three cities: and there his people settled in three divisions by tribes, and were loved of Zeus, who is lord over gods and men; and upon them, wondrous wealth was shed by the son of Cronus. Other writers refer these verses to a myth, and say that gold rained on the island at the time when Athena was born from the head of Zeus, as Pindar states. The island has a circuit of nine hundred and twenty stadia. |
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| 39. Ps. Dionysius The Areopagite, Prol., 2.2 Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 253 |
| 40. Dead Sea Scrolls, 4Q379 (Apocryphon of Joshuaa), None Tagged with subjects: •lindos, city Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 259 |
