1. Homer, Iliad, 2.494-2.510, 2.619, 2.748-2.755, 11.688-11.692, 14.255, 15.28, 16.233-16.235, 23.629-23.631 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98, 246, 317, 343, 344, 345, 349, 366 | 2.494. / and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.495. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.496. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.497. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.498. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.499. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.500. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.501. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.502. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.503. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.504. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.505. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.506. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.507. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.508. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.509. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.510. / went young men of the Boeotians an hundred and twenty. 2.619. / And they that dwelt in Buprasium and goodly Elis, all that part thereof that Hyrmine and Myrsinus on the seaboard and the rock of Olen and Alesium enclose between them—these again had four leaders, and ten swift ships followed each one, and many Epeians embarked thereon. 2.748. / Not alone was he, but with him was Leonteus, scion of Ares, the son of Caenus' son, Coronus, high of heart. And with them there followed forty black ships.And Gouneus led from Cyphus two and twenty ships, and with him followed the Enienes and the Peraebi, staunch in fight, 2.749. / Not alone was he, but with him was Leonteus, scion of Ares, the son of Caenus' son, Coronus, high of heart. And with them there followed forty black ships.And Gouneus led from Cyphus two and twenty ships, and with him followed the Enienes and the Peraebi, staunch in fight, 2.750. / that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; 2.751. / that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; 2.752. / that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; 2.753. / that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; 2.754. / that had set their dwellings about wintry Dodona, and dwelt in the ploughland about lovely Titaressus, that poureth his fair-flowing streams into Peneius; yet doth he not mingle with the silver eddies of Peneius, but floweth on over his waters like unto olive oil; 2.755. / for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships. 11.688. / And heralds made loud proclamation at break of dawn that all men should come to whomsoever a debt was owing in goodly Elis; and they that were leaders of the Pylians gathered together and made division, for to many did the Epeians owe a debt, seeing that we in Pylos were few and oppressed. 11.689. / And heralds made loud proclamation at break of dawn that all men should come to whomsoever a debt was owing in goodly Elis; and they that were leaders of the Pylians gathered together and made division, for to many did the Epeians owe a debt, seeing that we in Pylos were few and oppressed. 11.690. / For mighty Heracles had come and oppressed us in the years that were before, and all that were our bravest had been slain. Twelve were we that were sons of peerless Neleus, and of these I alone was left, and all the rest had perished; wherefore the brazen-coated Epeans, proud of heart thereat, 11.691. / For mighty Heracles had come and oppressed us in the years that were before, and all that were our bravest had been slain. Twelve were we that were sons of peerless Neleus, and of these I alone was left, and all the rest had perished; wherefore the brazen-coated Epeans, proud of heart thereat, 11.692. / For mighty Heracles had come and oppressed us in the years that were before, and all that were our bravest had been slain. Twelve were we that were sons of peerless Neleus, and of these I alone was left, and all the rest had perished; wherefore the brazen-coated Epeans, proud of heart thereat, 15.28. / eased of its ceaseless pain for godlike Heracles, whom thou when thou hadst leagued thee with the North Wind and suborned his blasts, didst send over the unresting sea, by thine evil devising, and thereafter didst bear him away unto well-peopled Cos. Him did I save from thence, and brought again 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, 23.629. / and spake, and addressed him with winged words :Aye, verily, my son, all this hast thou spoken aright, for my limbs, even my feet, are no more firm, O my friend, as of old, nor do my arms as of old dart out lightly from my shoulders on either side. Would that I were young, and my strength were firm 23.630. / as on the day when the Epeians were burying lord Amarynceus at Buprasium, and his sons appointed prizes in honour of the king. Then was there no man that proved himself my peer, neither of the Epeians nor of Pylians themselves nor of the great-souled Aetolians. In boxing I overcame Clytomedes, son of Enops, 23.631. / as on the day when the Epeians were burying lord Amarynceus at Buprasium, and his sons appointed prizes in honour of the king. Then was there no man that proved himself my peer, neither of the Epeians nor of Pylians themselves nor of the great-souled Aetolians. In boxing I overcame Clytomedes, son of Enops, |
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| 2. Hesiod, Fragments, 29 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101 |
| 3. Hesiod, Shield, 104-105, 280, 103 (8th cent. BCE - 7th 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, 366 |
4. Hesiod, Theogony, 409 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 242 | 409. The chiefest, Styx. And yet Oceanu |
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| 5. Archilochus, Fragments, 22 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314 |
6. Homeric Hymns, To Apollo And The Muses, 151-155, 225-276, 297-298, 30-37, 375-379, 38, 380-387, 39-44 (8th cent. BCE - 8th 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, 78, 83 | 44. The wealthiest of the islands, and Claros, |
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| 7. Homer, Odyssey, 6.162-6.165, 10.1-10.4, 11.235-11.259, 11.568-11.571, 19.178-19.179 (8th cent. BCE - 7th 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, 92, 119, 242, 311, 318 |
| 8. Archilochus, Fragments, 22 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314 |
| 9. Acusilaus, Fragments, 28, 24 (7th cent. BCE - 6th 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, 179 |
| 10. Solon, Fragments, None (7th cent. BCE - 6th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 105 |
| 11. Mimnermus of Colophon, Fragments, 10, 9 (7th cent. BCE - 6th 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, 86, 311 |
| 12. Asius Samius 6. Jh. V. Chr., Fragments, 3, 5 (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, 369 |
| 13. Pindar, Pythian Odes, 4.69, 10.34-10.36, 11.1-11.11, 11.15-11.37 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), channelling of several different Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 121, 178, 365, 371, 372, 373, 374, 375, 377 |
| 14. Pindar, Parthenia, 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, 364, 371, 382 |
| 15. Pindar, Paeanes, 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, 83, 84, 85, 86, 96 |
| 16. Pindar, Olympian Odes, 3.16, 4.19-4.21, 7.20-7.24, 7.54-7.76 (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, 121, 151, 241, 243, 244, 245, 266, 312, 367 |
| 17. Pindar, Nemean Odes, 4.26, 4.46, 5.16, 8.7, 10.1-10.20, 11.34-11.35 (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, 98, 176, 178, 242 |
| 18. Pindar, Fragments, 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, 99 |
| 19. Hecataeus of Miletus, Fragments, 2 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
20. Aeschylus, Libation-Bearers, 612 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91| 612. ἄλλαν δεῖ τινʼ ἐν λόγοις στυγεῖν | 612. And there is in legend another murderous virgin to be loathed, note anchored= |
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| 21. Pindar, Isthmian Odes, 1.33, 3.37, 5.34, 6.31-6.32, 8.21 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90, 98, 242, 367 |
| 22. Bacchylides, Fragmenta Ex Operibus Incertis, 3.58-3.62, 11.0, 11.12, 11.113-11.127, 11.119000000000002, 11.120999999999999, 17.3, 17.43, 17.93, 17.121-17.132 (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, 88, 89, 90, 91, 92, 93, 94, 99, 110, 121, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325 |
| 23. Bacchylides, Paeanes, 4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), integrating ethnic diversity (akte) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 149, 150, 151, 152, 153 |
| 24. Themistocles, Letters, 20 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 321 |
25. Euripides, Electra, 126, 220, 455-459, 461-465, 460 (5th 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, 120| 460. ἁλὸς ποτανοῖσι πεδί- | |
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| 26. Sophocles, Antigone, 998 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 376 |
27. Aristophanes, Wasps, 510-511 (5th cent. BCE - 4th 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, 382| 511. δικίδιον σμικρὸν φάγοιμ' ἂν ἐν λοπάδι πεπνιγμένον. | |
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28. Aristophanes, The Women Celebrating The Thesmophoria, 972 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 122| 972. χαῖρ' ὦ ἑκάεργε, | |
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29. Aristophanes, Peace, 1005 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81| 1005. καὶ Κωπᾴδων ἐλθεῖν σπυρίδας, | |
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30. Aristophanes, Lysistrata, 702, 36 (5th cent. BCE - 4th 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, 382| 36. μὴ δῆτα πάντας γ', ἀλλ' ἄφελε τὰς ἐγχέλεις. | |
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| 31. Sophocles, Electra, 674 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), channelling of several different Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 176 |
32. Plato, Critias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84| 110a. καὶ παῖδες, πρὸς οἷς ἠπόρουν τὸν νοῦν ἔχοντες, τούτων πέρι καὶ τοὺς λόγους ποιούμενοι, τῶν ἐν τοῖς πρόσθεν καὶ πάλαι ποτὲ γεγονότων ἠμέλουν. ΚΡΙ. μυθολογία γὰρ ἀναζήτησίς τε τῶν παλαιῶν μετὰ σχολῆς ἅμʼ ἐπὶ τὰς πόλεις ἔρχεσθον, ὅταν ἴδητόν τισιν ἤδη τοῦ βίου τἀναγκαῖα κατεσκευασμένα, πρὶν δὲ οὔ. ταύτῃ δὴ τὰ τῶν παλαιῶν ὀνόματα ἄνευ τῶν ἔργων διασέσωται. λέγω δὲ αὐτὰ τεκμαιρόμενος ὅτι Κέκροπός τε καὶ Ἐρεχθέως καὶ Ἐριχθονίου καὶ Ἐρυσίχθονος | 110a. and all their talk was about them; and in consequence they paid no regard to the happenings of bygone ages. Crit.. For legendary lore and the investigation of antiquity are visitants that come to cities in company with leisure, when they see that men are already furnished with the necessaries of life, and not before. |
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33. Aristophanes, Acharnians, 860-862 (5th cent. BCE - 4th 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, 371, 382| 862. ὑμὲς δ' ὅσοι Θείβαθεν αὐληταὶ πάρα | |
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34. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71| 804a. Τηλέμαχʼ, ἄλλα μὲν αὐτὸς ἐνὶ φρεσὶ σῇσι νοήσεις, ἄλλα δὲ καὶ δαίμων ὑποθήσεται· οὐ γὰρ ὀίω οὔ σε θεῶν ἀέκητι γενέσθαι τε τραφέμεν τε. Hom. Od. 3.26 ταὐτὸν δὴ καὶ τοὺς ἡμετέρους τροφίμους δεῖ διανοουμένους τὰ μὲν εἰρημένα ἀποχρώντως νομίζειν εἰρῆσθαι, τὰ δὲ καὶ τὸν δαίμονά τε καὶ θεὸν αὐτοῖσιν ὑποθήσεσθαι θυσιῶν τε πέρι | 804a. Telemachus, thine own wit will in part Instruct thee, and the rest will Heaven supply; For to the will of Heaven thou owest birth And all thy nurture, I would fain believe. Hom. Od. 3.26 It behoves our nurslings also to be of this same mind, and to believe that what we have said is sufficient, and that the heavenly powers will suggest to them all else that concerns sacrifice and the dance,— |
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| 35. Sophocles, Women of Trachis, 1164-1171, 210-211, 213-214, 212 (5th 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, 71 |
36. Plato, Minos, None (5th cent. BCE - 4th 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, 92| 320d. τούτων εἰς τὸν Μίνων. μνησθεὶς γὰρ αὐτοῦ τοῦ ὀνόματος φησίν— ὃς βασιλεύτατος γένετο θνητῶν βασιλήων, καὶ πλείστων ἤνασσε περικτιόνων ἀνθρώπων, Ζηνὸς ἔχων σκῆπτρον· τῷ καὶ πολέων βασίλευεν. Hes. fr. 144 καὶ οὗτος λέγει τὸ τοῦ Διὸς σκῆπτρον οὐδὲν ἄλλο ἢ τὴν παιδείαν τὴν τοῦ Διός, ᾗ εὔθυνε τὴν Κρήτην. ΕΤ. διὰ τί οὖν ποτε, ὦ Σώκρατες, αὕτη ἡ φήμη κατεσκέδασται | 320d. of Minos is akin to this. For after mentioning him by name he remarks— Who was most kingly of mortal kings, and lorded it over more neighboring folk than any, holding the scepter of Zeus: therewith it was that he ruled the cities as king. Hes. Fr. 144 And by the scepter of Zeus he means nothing else than the education that he had of Zeus, whereby he directed Crete . Com. Then how has it ever come about, Socrates, that this report is spread abroad of Minos, as an uneducated |
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| 37. Xenophon, Hellenica, 3.5.1, 5.2.25-5.2.26, 5.4.10, 6.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 371, 375, 378, 389 |
38. Xenophon, Memoirs, 3.3.12 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 118| 3.3.12. ἢ τόδε οὐκ ἐντεθύμησαι, ὡς, ὅταν γε χορὸς εἷς ἐκ τῆσδε τῆς πόλεως γίγνηται, ὥσπερ ὁ εἰς Δῆλον πεμπόμενος, οὐδεὶς ἄλλοθεν οὐδαμόθεν τούτῳ ἐφάμιλλος γίγνεται οὐδὲ εὐανδρία ἐν ἄλλῃ πόλει ὁμοία τῇ ἐνθάδε συνάγεται; | 3.3.12. Did you never reflect that, whenever one chorus is selected from the citizens of this state — for instance, the chorus that is sent to Delos — no choir from any other place can compare with it, and no state can collect so goodly a company? True. |
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39. Euripides, Hecuba, 220, 456-465, 455 (5th 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, 120| 455. ἢ νάσων, ἁλιήρει | |
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| 40. Euripides, Hercules Furens, 47-50 (5th 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, 367 |
| 41. Hippocrates, The Coan Praenotions, 20.2.3-20.2.8 (5th cent. BCE - 4th 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, 316 |
| 42. Euripides, Ion, 1582-1584, 1581 (5th 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, 86 |
43. Herodotus, Histories, 1.24.2, 1.57, 1.64.4, 1.65, 1.66, 1.67, 1.145, 1.146, 1.149, 2.48, 2.171, 3.122.2, 3.131, 3.136, 3.137, 3.138, 3.139, 3.140, 4.15, 4.32, 4.33, 4.33.5, 4.34, 4.35.4, 4.35, 4.145, 4.146, 4.152, 5.43, 5.44, 5.59, 5.60, 5.61, 5.67, 5.72, 5.79, 5.97, 6.21, 6.23, 6.53, 6.54, 6.55, 6.97, 6.108, 6.118, 6.127, 6.137, 7, 7.17, 7.94-95.1, 7.94, 7.99, 7.153, 7.170, 7.171, 7.172, 7.173, 7.176, 7.197, 7.198, 7.199, 7.202, 7.226, 7.227, 7.233, 8.1.2, 8.23, 8.46, 8.62.2, 8.73, 8.75, 8.111, 8.112, 8.121, 8.122, 8.133, 8.134, 8.135, 9.1, 9.28, 9.34, 9.97, 9.101, 9.103, 9.104, 9.106 (5th 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, 389 | 8.75. When the Peloponnesians were outvoting him, Themistocles secretly left the assembly, and sent a man by boat to the Median fleet after ordering him what to say. His name was Sicinnus, and he was Themistocles' servant and his sons' attendant. Later Themistocles enrolled him as a Thespian, when the Thespians were adopting citizens, and made him wealthy with money. ,He now came by boat and said to the generals of the barbarians, “The Athenian general has sent me without the knowledge of the other Hellenes. He is on the king's side and prefers that your affairs prevail, not the Hellenes'. I am to tell you that the Hellenes are terrified and plan flight, and you can now perform the finest deed of all if you do not allow them to escape. ,They do not all have the same intent, and they will no longer oppose you. Instead you will see them fighting against themselves, those who are on your side against those who are not.” After indicating this to them he departed. |
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44. Thucydides, The History of The Peloponnesian War, 1.4, 1.8, 1.12.4, 1.89, 1.95.1, 1.113, 1.115-1.117, 2.74.2, 3.29, 3.31, 3.61, 3.61.2, 3.86.3-3.86.5, 3.92.5, 3.99, 3.104, 4.1, 4.76.4, 4.84.1, 4.87.2, 4.88.2, 4.89-4.101, 4.103.3, 4.109.3, 4.133, 5.4-5.5, 5.6.1, 5.18, 5.18.5, 5.40-5.41, 5.53, 5.54.2, 5.75.2, 5.82, 6.4.3, 6.34, 6.44, 6.61.6-6.61.7, 6.76.3, 6.82.3, 6.95.2, 7.1.1, 7.25.3, 7.33.3-7.33.6, 7.57.4, 7.57.11, 8.35.1, 8.61.2, 8.69.3, 8.80.3, 8.91.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of •network, of myths and rituals (also myth-ritual web, grid, framework), (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) •network, of myths and rituals (also myth-ritual web, grid, framework), channelling of several different •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), integrating ethnic diversity (akte) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 69, 70, 71, 82, 85, 86, 88, 91, 102, 103, 106, 107, 108, 109, 149, 152, 179, 180, 241, 244, 320, 321, 322, 323, 324, 353, 382, 389| 1.12.4. μόλις τε ἐν πολλῷ χρόνῳ ἡσυχάσασα ἡ Ἑλλὰς βεβαίως καὶ οὐκέτι ἀνισταμένη ἀποικίας ἐξέπεμψε, καὶ Ἴωνας μὲν Ἀθηναῖοι καὶ νησιωτῶν τοὺς πολλοὺς ᾤκισαν, Ἰταλίας δὲ καὶ Σικελίας τὸ πλεῖστον Πελοποννήσιοι τῆς τε ἄλλης Ἑλλάδος ἔστιν ἃ χωρία. πάντα δὲ ταῦτα ὕστερον τῶν Τρωικῶν ἐκτίσθη. 1.95.1. ἤδη δὲ βιαίου ὄντος αὐτοῦ οἵ τε ἄλλοι Ἕλληνες ἤχθοντο καὶ οὐχ ἥκιστα οἱ Ἴωνες καὶ ὅσοι ἀπὸ βασιλέως νεωστὶ ἠλευθέρωντο: φοιτῶντές τε πρὸς τοὺς Ἀθηναίους ἠξίουν αὐτοὺς ἡγεμόνας σφῶν γίγνεσθαι κατὰ τὸ ξυγγενὲς καὶ Παυσανίᾳ μὴ ἐπιτρέπειν, ἤν που βιάζηται. 2.74.2. ὡς δὲ ἀπεκρίναντο, ἐντεῦθεν δὴ πρῶτον μὲν ἐς ἐπιμαρτυρίαν καὶ θεῶν καὶ ἡρώων τῶν ἐγχωρίων Ἀρχίδαμος ὁ βασιλεὺς κατέστη, λέγων ὧδε: ‘θεοὶ ὅσοι γῆν τὴν Πλαταιίδα ἔχετε καὶ ἥρωες, ξυνίστορές ἐστε ὅτι οὔτε τὴν ἀρχὴν ἀδίκως, ἐκλιπόντων δὲ τῶνδε προτέρων τὸ ξυνώμοτον, ἐπὶ γῆν τήνδε ἤλθομεν, ἐν ᾗ οἱ πατέρες ἡμῶν εὐξάμενοι ὑμῖν Μήδων ἐκράτησαν καὶ παρέσχετε αὐτὴν εὐμενῆ ἐναγωνίσασθαι τοῖς Ἕλλησιν, οὔτε νῦν, ἤν τι ποιῶμεν, ἀδικήσομεν: προκαλεσάμενοι γὰρ πολλὰ καὶ εἰκότα οὐ τυγχάνομεν. ξυγγνώμονες δὲ ἔστε τῆς μὲν ἀδικίας κολάζεσθαι τοῖς ὑπάρχουσι προτέροις, τῆς δὲ τιμωρίας τυγχάνειν τοῖς ἐπιφέρουσι νομίμως.’ 3.61.2. ‘ἡμεῖς δὲ αὐτοῖς διάφοροι ἐγενόμεθα πρῶτον ὅτι ἡμῶν κτισάντων Πλάταιαν ὕστερον τῆς ἄλλης Βοιωτίας καὶ ἄλλα χωρία μετ’ αὐτῆς, ἃ ξυμμείκτους ἀνθρώπους ἐξελάσαντες ἔσχομεν, οὐκ ἠξίουν οὗτοι, ὥσπερ ἐτάχθη τὸ πρῶτον, ἡγεμονεύεσθαι ὑφ’ ἡμῶν, ἔξω δὲ τῶν ἄλλων Βοιωτῶν παραβαίνοντες τὰ πάτρια, ἐπειδὴ προσηναγκάζοντο, προσεχώρησαν πρὸς Ἀθηναίους καὶ μετ’ αὐτῶν πολλὰ ἡμᾶς ἔβλαπτον, ἀνθ’ ὧν καὶ ἀντέπασχον. 3.86.3. ἐς οὖν τὰς Ἀθήνας πέμψαντες οἱ τῶν Λεοντίνων ξύμμαχοι κατά τε παλαιὰν ξυμμαχίαν καὶ ὅτι Ἴωνες ἦσαν πείθουσι τοὺς Ἀθηναίους πέμψαι σφίσι ναῦς: ὑπὸ γὰρ τῶν Συρακοσίων τῆς τε γῆς εἴργοντο καὶ τῆς θαλάσσης. 3.86.4. καὶ ἔπεμψαν οἱ Ἀθηναῖοι τῆς μὲν οἰκειότητος προφάσει, βουλόμενοι δὲ μήτε σῖτον ἐς τὴν Πελοπόννησον ἄγεσθαι αὐτόθεν πρόπειράν τε ποιούμενοι εἰ σφίσι δυνατὰ εἴη τὰ ἐν τῇ Σικελίᾳ πράγματα ὑποχείρια γενέσθαι. 3.86.5. καταστάντες οὖν ἐς Ῥήγιον τῆς Ἰταλίας τὸν πόλεμον ἐποιοῦντο μετὰ τῶν ξυμμάχων. καὶ τὸ θέρος ἐτελεύτα. 3.92.5. πρῶτον μὲν οὖν ἐν Δελφοῖς τὸν θεὸν ἐπήροντο, κελεύοντος δὲ ἐξέπεμψαν τοὺς οἰκήτορας αὑτῶν τε καὶ τῶν περιοίκων, καὶ τῶν ἄλλων Ἑλλήνων τὸν βουλόμενον ἐκέλευον ἕπεσθαι πλὴν Ἰώνων καὶ Ἀχαιῶν καὶ ἔστιν ὧν ἄλλων ἐθνῶν. οἰκισταὶ δὲ τρεῖς Λακεδαιμονίων ἡγήσαντο, Λέων καὶ Ἀλκίδας καὶ Δαμάγων. 4.76.4. τοὺς δὲ Ἀθηναίους ἔδει Δήλιον καταλαβεῖν τὸ ἐν τῇ Ταναγραίᾳ πρὸς Εὔβοιαν τετραμμένον Ἀπόλλωνος ἱερόν, ἅμα δὲ ταῦτα ἐν ἡμέρᾳ ῥητῇ γίγνεσθαι, ὅπως μὴ ξυμβοηθήσωσιν ἐπὶ τὸ Δήλιον οἱ Βοιωτοὶ ἁθρόοι, ἀλλ’ ἐπὶ τὰ σφέτερα αὐτῶν ἕκαστοι κινούμενα. 4.84.1. ἐν δὲ τῷ αὐτῷ θέρει εὐθὺς ὁ Βρασίδας ἔχων καὶ Χαλκιδέας ἐπὶ Ἄκανθον τὴν Ἀνδρίων ἀποικίαν ὀλίγον πρὸ τρυγήτου ἐστράτευσεν. 4.87.2. ‘εἰ δ’ ἐμοῦ ταῦτα προϊσχομένου ἀδύνατοι μὲν φήσετε εἶναι, εὖνοι δ’ ὄντες ἀξιώσετε μὴ κακούμενοι διωθεῖσθαι καὶ τὴν ἐλευθερίαν μὴ ἀκίνδυνον ὑμῖν φαίνεσθαι, δίκαιόν τε εἶναι, οἷς καὶ δυνατὸν δέχεσθαι αὐτήν, τούτοις καὶ ἐπιφέρειν, ἄκοντα δὲ μηδένα προσαναγκάζειν, μάρτυρας μὲν θεοὺς καὶ ἥρως τοὺς ἐγχωρίους ποιήσομαι ὡς ἐπ’ ἀγαθῷ ἥκων οὐ πείθω, γῆν δὲ τὴν ὑμετέραν δῃῶν πειράσομαι βιάζεσθαι, 4.88.2. καὶ οὐ πολὺ ὕστερον καὶ Στάγιρος Ἀνδρίων ἀποικία ξυναπέστη. ταῦτα μὲν οὖν ἐν τῷ θέρει τούτῳ ἐγένετο. 4.103.3. ἦσαν γὰρ Ἀργιλίων τε ἐν αὐτῇ οἰκήτορες ʽεἰσὶ δὲ οἱ Ἀργίλιοι Ἀνδρίων ἄποικοἰ καὶ ἄλλοι οἳ ξυνέπρασσον ταῦτα, οἱ μὲν Περδίκκᾳ πειθόμενοι, οἱ δὲ Χαλκιδεῦσιν. 4.109.3. πόλεις δὲ ἔχει Σάνην μὲν Ἀνδρίων ἀποικίαν παρ’ αὐτὴν τὴν διώρυχα, ἐς τὸ πρὸς Εὔβοιαν πέλαγος τετραμμένην, τὰς δὲ ἄλλας Θυσσὸν καὶ Κλεωνὰς καὶ Ἀκροθῴους καὶ Ὀλόφυξον καὶ Δῖον: 5.6.1. ὁ δὲ Κλέων ὡς ἀπὸ τῆς Τορώνης τότε περιέπλευσεν ἐπὶ τὴν Ἀμφίπολιν, ὁρμώμενος ἐκ τῆς Ἠιόνος Σταγίρῳ μὲν προσβάλλει Ἀνδρίων ἀποικίᾳ καὶ οὐχ εἷλε, Ἀληψὸν δὲ τὴν Θασίων ἀποικίαν λαμβάνει κατὰ κράτος. 5.18.5. ἀποδόντων δὲ Ἀθηναίοις Λακεδαιμόνιοι καὶ οἱ ξύμμαχοι Ἀμφίπολιν. ὅσας δὲ πόλεις παρέδοσαν Λακεδαιμόνιοι Ἀθηναίοις, ἐξέστω ἀπιέναι ὅποι ἂν βούλωνται αὐτοὺς καὶ τὰ ἑαυτῶν ἔχοντας: τὰς δὲ πόλεις φερούσας τὸν φόρον τὸν ἐπ’ Ἀριστείδου αὐτονόμους εἶναι. ὅπλα δὲ μὴ ἐξέστω ἐπιφέρειν Ἀθηναίους μηδὲ τοὺς ξυμμάχους ἐπὶ κακῷ, ἀποδιδόντων τὸν φόρον, ἐπειδὴ αἱ σπονδαὶ ἐγένοντο. εἰσὶ δὲ Ἄργιλος, Στάγιρος, Ἄκανθος, Σκῶλος, Ὄλυνθος, Σπάρτωλος. ξυμμάχους δ’ εἶναι μηδετέρων, μήτε Λακεδαιμονίων μήτε Ἀθηναίων: ἢν δὲ Ἀθηναῖοι πείθωσι τὰς πόλεις, βουλομένας ταύτας ἐξέστω ξυμμάχους ποιεῖσθαι αὐτοὺς Ἀθηναίοις. 5.54.2. ὡς δ’ αὐτοῖς τὰ διαβατήρια θυομένοις οὐ προυχώρει, αὐτοί τε ἀπῆλθον ἐπ’ οἴκου καὶ τοῖς ξυμμάχοις περιήγγειλαν μετὰ τὸν μέλλοντα ʽΚαρνεῖος δ’ ἦν μήν, ἱερομηνία Δωριεῦσἰ παρασκευάζεσθαι ὡς στρατευσομένους. 5.75.2. καὶ τοὺς ἀπὸ Κορίνθου καὶ ἔξω Ἰσθμοῦ ξυμμάχους ἀπέστρεψαν πέμψαντες οἱ Λακεδαιμόνιοι, καὶ αὐτοὶ ἀναχωρήσαντες καὶ τοὺς ξυμμάχους ἀφέντες ʽΚάρνεια γὰρ αὐτοῖς ἐτύγχανον ὄντἀ τὴν ἑορτὴν ἦγον. 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. 6.61.6. καὶ ὁ μὲν ἔχων τὴν ἑαυτοῦ ναῦν καὶ οἱ ξυνδιαβεβλημένοι ἀπέπλεον μετὰ τῆς Σαλαμινίας ἐκ τῆς Σικελίας ὡς ἐς τὰς Ἀθήνας: καὶ ἐπειδὴ ἐγένοντο ἐν Θουρίοις, οὐκέτι ξυνείποντο, ἀλλ’ ἀπελθόντες ἀπὸ τῆς νεὼς οὐ φανεροὶ ἦσαν, δείσαντες τὸ ἐπὶ διαβολῇ ἐς δίκην καταπλεῦσαι. 6.61.7. οἱ δ’ ἐκ τῆς Σαλαμινίας τέως μὲν ἐζήτουν τὸν Ἀλκιβιάδην καὶ τοὺς μετ’ αὐτοῦ: ὡς δ᾽ οὐδαμοῦ φανεροὶ ἦσαν, ᾤχοντο ἀποπλέοντες. ὁ δὲ Ἀλκιβιάδης ἤδη φυγὰς ὢν οὐ πολὺ ὕστερον ἐπὶ πλοίου ἐπεραιώθη ἐς Πελοπόννησον ἐκ τῆς Θουρίας: οἱ δ’ Ἀθηναῖοι ἐρήμῃ δίκῃ θάνατον κατέγνωσαν αὐτοῦ τε καὶ τῶν μετ’ ἐκείνου. 6.76.3. τῇ δὲ αὐτῇ ἰδέᾳ ἐκεῖνά τε ἔσχον καὶ τὰ ἐνθάδε νῦν πειρῶνται: ἡγεμόνες γὰρ γενόμενοι ἑκόντων τῶν τε Ἰώνων καὶ ὅσοι ἀπὸ σφῶν ἦσαν ξύμμαχοι ὡς ἐπὶ τοῦ Μήδου τιμωρίᾳ, τοὺς μὲν λιποστρατίαν, τοὺς δὲ ἐπ’ ἀλλήλους στρατεύειν, τοῖς δ’ ὡς ἑκάστοις τινὰ εἶχον αἰτίαν εὐπρεπῆ ἐπενεγκόντες κατεστρέψαντο. 6.82.3. καὶ μετὰ τὰ Μηδικὰ ναῦς κτησάμενοι τῆς μὲν Λακεδαιμονίων ἀρχῆς καὶ ἡγεμονίας ἀπηλλάγημεν,οὐδὲν προσῆκον μᾶλλόν τι ἐκείνους ἡμῖν ἢ καὶ ἡμᾶς ἐκείνοις ἐπιτάσσειν, πλὴν καθ’ ὅσον ἐν τῷ παρόντι μεῖζον ἴσχυον, αὐτοὶ δὲ τῶν ὑπὸ βασιλεῖ πρότερον ὄντων ἡγεμόνες καταστάντες οἰκοῦμεν, νομίσαντες ἥκιστ’ ἂν ὑπὸ Πελοποννησίοις οὕτως εἶναι, δύναμιν ἔχοντες ᾗ ἀμυνούμεθα, καὶ ἐς τὸ ἀκριβὲς εἰπεῖν οὐδὲ ἀδίκως καταστρεψάμενοι τούς τε Ἴωνας καὶ νησιώτας, οὓς ξυγγενεῖς φασὶν ὄντας ἡμᾶς Συρακόσιοι δεδουλῶσθαι. 6.95.2. καὶ ὁ Θεσπιῶν δῆμος ἐν τῷ αὐτῷ θέρει οὐ πολὺ ὕστερον ἐπιθέμενος τοῖς τὰς ἀρχὰς ἔχουσιν οὐ κατέσχεν, ἀλλὰ βοηθησάντων Θηβαίων οἱ μὲν ξυνελήφθησαν, οἱ δ’ ἐξέπεσον Ἀθήναζε. 7.1.1. ὁ δὲ Γύλιππος καὶ ὁ Πυθὴν ἐκ τοῦ Τάραντος, ἐπεὶ ἐπεσκεύασαν τὰς ναῦς, παρέπλευσαν ἐς Λοκροὺς τοὺς Ἐπιζεφυρίους: καὶ πυνθανόμενοι σαφέστερον ἤδη ὅτι οὐ παντελῶς πω ἀποτετειχισμέναι αἱ Συράκουσαί εἰσιν, ἀλλ’ ἔτι οἷόν τε κατὰ τὰς Ἐπιπολὰς στρατιᾷ ἀφικομένους ἐσελθεῖν, ἐβουλεύοντο εἴτ’ ἐν δεξιᾷ λαβόντες τὴν Σικελίαν διακινδυνεύσωσιν ἐσπλεῦσαι, εἴτ’ ἐν ἀριστερᾷ ἐς Ἱμέραν πρῶτον πλεύσαντες καὶ αὐτούς τε ἐκείνους καὶ στρατιὰν ἄλλην προσλαβόντες, οὓς ἂν πείθωσι, κατὰ γῆν ἔλθωσιν. 7.25.3. ἔς τε Λοκροὺς μετὰ ταῦτα ἦλθον, καὶ ὁρμουσῶν αὐτῶν κατέπλευσε μία τῶν ὁλκάδων τῶν ἀπὸ Πελοποννήσου ἄγουσα Θεσπιῶν ὁπλίτας: 7.33.3. καὶ οἱ μὲν Συρακόσιοι, ὡς αὐτοῖς τὸ ἐν τοῖς Σικελοῖς πάθος ἐγένετο, ἐπέσχον τὸ εὐθέως τοῖς Ἀθηναίοις ἐπιχειρεῖν: ὁ δὲ Δημοσθένης καὶ Εὐρυμέδων, ἑτοίμης ἤδη τῆς στρατιᾶς οὔσης ἔκ τε τῆς Κερκύρας καὶ ἀπὸ τῆς ἠπείρου, ἐπεραιώθησαν ξυμπάσῃ τῇ στρατιᾷ τὸν Ἰόνιον ἐπ’ ἄκραν Ἰαπυγίαν: 7.33.4. καὶ ὁρμηθέντες αὐτόθεν κατίσχουσιν ἐς τὰς Χοιράδας νήσους Ἰαπυγίας, καὶ ἀκοντιστάς τέ τινας τῶν Ἰαπύγων πεντήκοντα καὶ ἑκατὸν τοῦ Μεσσαπίου ἔθνους ἀναβιβάζονται ἐπὶ τὰς ναῦς, καὶ τῷ Ἄρτᾳ, ὅσπερ καὶ τοὺς ἀκοντιστὰς δυνάστης ὢν παρέσχετο αὐτοῖς, ἀνανεωσάμενοί τινα παλαιὰν φιλίαν ἀφικνοῦνται ἐς Μεταπόντιον τῆς Ἰταλίας. 7.33.5. καὶ τοὺς Μεταποντίους πείσαντες κατὰ τὸ ξυμμαχικὸν ἀκοντιστάς τε ξυμπέμπειν τριακοσίους καὶ τριήρεις δύο καὶ ἀναλαβόντες ταῦτα παρέπλευσαν ἐς Θουρίαν. καὶ καταλαμβάνουσι νεωστὶ στάσει τοὺς τῶν Ἀθηναίων ἐναντίους ἐκπεπτωκότας: 7.33.6. καὶ βουλόμενοι τὴν στρατιὰν αὐτόθι πᾶσαν ἁθροίσαντες εἴ τις ὑπελέλειπτο ἐξετάσαι, καὶ τοὺς Θουρίους πεῖσαι σφίσι ξυστρατεύειν τε ὡς προθυμότατα καί, ἐπειδήπερ ἐν τούτῳ τύχης εἰσί, τοὺς αὐτοὺς ἐχθροὺς καὶ φίλους τοῖς Ἀθηναίοις νομίζειν, περιέμενον ἐν τῇ Θουρίᾳ καὶ ἔπρασσον ταῦτα. 7.57.4. καὶ τῶν μὲν ὑπηκόων καὶ φόρου ὑποτελῶν Ἐρετριῆς καὶ Χαλκιδῆς καὶ Στυρῆς καὶ Καρύστιοι ἀπ’ Εὐβοίας ἦσαν, ἀπὸ δὲ νήσων Κεῖοι καὶ Ἄνδριοι καὶ Τήνιοι, ἐκ δ’ Ἰωνίας Μιλήσιοι καὶ Σάμιοι καὶ Χῖοι. τούτων Χῖοι οὐχ ὑποτελεῖς ὄντες φόρου, ναῦς δὲ παρέχοντες αὐτόνομοι ξυνέσποντο. καὶ τὸ πλεῖστον Ἴωνες ὄντες οὗτοι πάντες καὶ ἀπ’ Ἀθηναίων πλὴν Καρυστίων (οὗτοι δ’ εἰσὶ Δρύοπες), ὑπήκοοι δ’ ὄντες καὶ ἀνάγκῃ ὅμως Ἴωνές γε ἐπὶ Δωριᾶς ἠκολούθουν. 7.57.11. καὶ οἵδε μὲν τῷ Ἰονίῳ κόλπῳ ὁριζόμενοι: Ἰταλιωτῶν δὲ Θούριοι καὶ Μεταπόντιοι ἐν τοιαύταις ἀνάγκαις τότε στασιωτικῶν καιρῶν κατειλημμένοι ξυνεστράτευον, καὶ Σικελιωτῶν Νάξιοι καὶ Καταναῖοι, βαρβάρων δὲ Ἐγεσταῖοί τε, οἵπερ ἐπηγάγοντο, καὶ Σικελῶν τὸ πλέον, καὶ τῶν ἔξω Σικελίας Τυρσηνῶν τέ τινες κατὰ διαφορὰν Συρακοσίων καὶ Ἰάπυγες μισθοφόροι. τοσάδε μὲν μετὰ Ἀθηναίων ἔθνη ἐστράτευον. 8.35.1. ἐκ δὲ τῆς Πελοποννήσου τοῦ αὐτοῦ χειμῶνος Ἱπποκράτης ὁ Λακεδαιμόνιος ἐκπλεύσας δέκα μὲν Θουρίαις ναυσίν, ὧν ἦρχε Δωριεὺς ὁ Διαγόρου τρίτος αὐτός, μιᾷ δὲ Λακωνικῇ, μιᾷ δὲ Συρακοσίᾳ, καταπλεῖ ἐς Κνίδον: ἡ δ’ ἀφειστήκει ἤδη ὑπὸ Τισσαφέρνους. 8.61.2. ἔτυχον δὲ ἔτι ἐν Ῥόδῳ ὄντος Ἀστυόχου ἐκ τῆς Μιλήτου Λέοντά τε ἄνδρα Σπαρτιάτην, ὃς Ἀντισθένει ἐπιβάτης ξυνεξῆλθε, τοῦτον κεκομισμένοι μετὰ τὸν Πεδαρίτου θάνατον ἄρχοντα καὶ ναῦς δώδεκα, αἳ ἔτυχον φύλακες Μιλήτου οὖσαι, ὧν ἦσαν Θούριαι πέντε καὶ Συρακόσιαι τέσσαρες καὶ μία Ἀναιῖτις καὶ μία Μιλησία καὶ Λέοντος μία. 8.69.3. ἦσαν δὲ καὶ Ἄνδριοι καὶ Τήνιοι καὶ Καρυστίων τριακόσιοι καὶ Αἰγινητῶν τῶν ἐποίκων, οὓς Ἀθηναῖοι ἔπεμψαν οἰκήσοντας, ἐπ’ αὐτὸ τοῦτο ἥκοντες ἐν τοῖς ἑαυτῶν ὅπλοις, οἷς ταὐτὰ προείρητο. 8.80.3. καὶ αἱ μὲν τῶν Πελοποννησίων αὗται νῆες ἀπάρασαι ἐς τὸ πέλαγος, ὅπως λάθοιεν ἐν τῷ πλῷ τοὺς Ἀθηναίους, χειμασθεῖσαι, καὶ αἱ μὲν Δήλου λαβόμεναι αἱ πλείους μετὰ Κλεάρχου καὶ ὕστερον πάλιν ἐλθοῦσαι ἐς Μίλητον ʽΚλέαρχος δὲ κατὰ γῆν αὖθις ἐς τὸν Ἑλλήσποντον κομισθεὶς ἦρχεν̓, αἱ δὲ μετὰ Ἑλίξου τοῦ Μεγαρέως στρατηγοῦ δέκα ἐς τὸν Ἑλλήσποντον διασωθεῖσαι Βυζάντιον ἀφιστᾶσιν. 8.91.2. ἅμα γὰρ καὶ ἐκ τῆς Πελοποννήσου ἐτύγχανον Εὐβοέων ἐπικαλουμένων κατὰ τὸν αὐτὸν χρόνον τοῦτον δύο καὶ τεσσαράκοντα νῆες, ὧν ἦσαν καὶ ἐκ Τάραντος καὶ Λοκρῶν Ἰταλιώτιδες καὶ Σικελικαί τινες, ὁρμοῦσαι ἤδη ἐπὶ Λᾷ τῆς Λακωνικῆς καὶ παρασκευαζόμεναι τὸν ἐς τὴν Εὔβοιαν πλοῦν (ἦρχε δὲ αὐτῶν Ἀγησανδρίδας Ἀγησάνδρου Σπαρτιάτης): ἃς ἔφη Θηραμένης οὐκ Εὐβοίᾳ μᾶλλον ἢ τοῖς τειχίζουσι τὴν Ἠετιωνείαν προσπλεῖν, καὶ εἰ μή τις ἤδη φυλάξεται, λήσειν διαφθαρέντας. | 1.12.4. and many years had to elapse before Hellas could attain to a durable tranquillity undisturbed by removals, and could begin to send out colonies, as Athens did to Ionia and most of the islands, and the Peloponnesians to most of Italy and Sicily and some places in the rest of Hellas . All these places were founded subsequently to the war with Troy . 1.95.1. But the violence of Pausanias had already begun to be disagreeable to the Hellenes, particularly to the Ionians and the newly liberated populations. These resorted to the Athenians and requested them as their kinsmen to become their leaders, and to stop any attempt at violence on the part of Pausanias. 2.74.2. As soon as be had received this answer, King Archidamus proceeded first to make a solemn appeal to the gods and heroes of the country in words following:—‘Ye gods and heroes of the Plataean territory, be my witnesses that not as aggressors originally, nor until these had first departed from the common oath, did we invade this land, in which our fathers offered you their prayers before defeating the Medes, and which you made auspicious to the Hellenic arms; nor shall we be aggressors in the measures to which we may now resort, since we have made many fair proposals but have not been successful. Graciously accord that those who were the first to offend may be punished for it, and that vengeance may be attained by those who would righteously inflict it.’ 3.61.2. The origin of our quarrel was this. We settled Plataea some time after the rest of Boeotia , together with other places out of which we had driven the mixed population. The Plataeans not choosing to recognize our supremacy, as had been first arranged, but separating themselves from the rest of the Boeotians, and proving traitors to their nationality, we used compulsion; upon which they went over to the Athenians, and with them did us much harm, for which we retaliated. 3.86.3. The allies of the Leontines now sent to Athens and appealed to their ancient alliance and to their Ionian origin, to persuade the Athenians to send them a fleet, as the Syracusans were blockading them by land and sea. 3.86.4. The Athenians sent it upon the plea of their common descent, but in reality to prevent the exportation of Sicilian corn to Peloponnese and to test the possibility of bringing Sicily into subjection. 3.86.5. Accordingly they established themselves at Rhegium in Italy , and from thence carried on the war in concert with their allies. 3.92.5. After first consulting the god at Delphi and receiving a favorable answer, they sent off the colonists, Spartans and Perioeci, inviting also any of the rest of the Hellenes who might wish to accompany them, except Ionians, Achaeans, and certain other nationalities; three Lacedaemonians leading as founders of the colony, Leon, Alcidas, and Damagon. 4.76.4. Meanwhile the Athenians were to seize Delium , the sanctuary of Apollo, in the territory of Tanagra looking towards Euboea ; and all these events were to take place simultaneously upon a day appointed, in order that the Boeotians might be unable to unite to oppose them at Delium , being everywhere detained by disturbances at home. 4.84.1. The same summer, without loss of time, Brasidas marched with the Chalcidians against Acanthus, a colony of the Andrians, a little before vintage. 4.87.2. If to these considerations of mine you put in the plea of inability, and claim that your friendly feeling should save you from being hurt by your refusal; if you say that freedom, in your opinion, is not without its dangers, and that it is right to offer it to those who can accept it, but not to force it on any against their will, then I shall take the gods and heroes of your country to witness that I came for your good and was rejected, and shall do my best to compel you by laying waste your land. 4.88.2. Not long after, Stagirus, a colony of the Andrians, followed their example and revolted. Such were the events of this summer. 4.103.3. The plot was carried on by some natives of Argilus, an Andrian colony, residing in Amphipolis , where they had also other accomplices gained over by Perdiccas or the Chalcidians. 4.109.3. In it are various towns, Sane, an Andrian colony, close to the canal, and facing the sea in the direction of Euboea ; the others being Thyssus, Cleone, Acrothoi, Olophyxus, 5.6.1. Cleon, whom we left on his voyage from Torone to Amphipolis , made Eion his base, and after an unsuccessful assault upon the Andrian colony of Stagirus, took Galepsus, a colony of Thasos , by storm. 5.18.5. 5. The Lacedaemonians and their allies shall give back Amphipolis to the Athenians. Nevertheless, in the case of cities given up by the Lacedaemonians to the Athenians, the inhabitants shall be allowed to go where they please and to take their property with them; and the cities shall be independent, paying only the tribute of Aristides. And it shall not be lawful for the Athenians or their allies to carry on war against them after the treaty has been concluded, so long as the tribute is paid. The cities referred to are Argilus, Stagirus, Acanthus, Scolus, Olynthus , and Spartolus. These cities shall be neutral, allies neither of the Lacedaemonians nor of the Athenians; but if the cities consent, it shall be lawful for the Athenians to make them their allies, provided always that the cities wish it. 5.54.2. The sacrifices, however, for crossing the frontier not proving propitious, the Lacedaemonians returned home themselves, and sent word to the allies to be ready to march after the month ensuing, which happened to be the month of Carneus, a holy time for the Dorians. 5.75.2. The Lacedaemonians also sent and turned back the allies from Corinth and from beyond the Isthmus, and returning themselves dismissed their allies, and kept the Carnean holidays, which happened to be at that time. 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. 6.61.6. Alcibiades, with his own ship and his fellow-accused, accordingly sailed off with the Salaminia from Sicily , as though to return to Athens , and went with her as far as Thurii , and there they left the ship and disappeared, being afraid to go home for trial with such a prejudice existing against them. 6.61.7. The crew of the Salaminia stayed some time looking for Alcibiades and his companions, and at length, as they were nowhere to be found, set sail and departed. Alcibiades, now an outlaw, crossed in a boat not long after from Thurii to Peloponnese ; and the Athenians passed sentence of death by default upon him and those in his company. 6.76.3. No; but the same policy which has proved so successful in Hellas is now being tried in Sicily . After being chosen as the leaders of the Ionians and of the other allies of Athenian origin, to punish the Mede , the Athenians accused some of failure in military service, some of fighting against each other, and others, as the case might be, upon any colourable pretext that could be found, until they thus subdued them all. 6.82.3. After the Median war we had a fleet, and so got rid of the empire and supremacy of the Lacedaemonians, who had no right to give orders to us more than we to them, except that of being the strongest at that moment; and being appointed leaders of the king's former subjects, we continue to be so, thinking that we are least likely to fall under the dominion of the Peloponnesians, if we have a force to defend ourselves with, and in strict truth having done nothing unfair in reducing to subjection the Ionians and islanders, the kinsfolk whom the Syracusans say we have enslaved. 6.95.2. The same summer, not long after, the Thespian commons made an attack upon the party in office, which was not successful, but succors arrived from Thebes , and some were caught, while others took refuge at Athens . 7.1.1. After refitting their ships, Gylippus and Pythen coasted along from Tarentum to Epizephyrian Locris. They now received the more correct information that Syracuse was not yet completely invested, but that it was still possible for an army arriving by Epipolae to effect an entrance; and they consulted, accordingly, whether they should keep Sicily on their right and risk sailing in by sea, or leaving it on their left, should first sail to Himera, and taking with them the Himeraeans and any others that might agree to join them, go to Syracuse by land. 7.25.3. the Syracusan squadron went to Locri , and one of the merchantmen from Peloponnese coming in, while they were at anchor there, carrying Thespian heavy infantry, 7.33.3. While the Syracusans after the Sicel disaster put off any immediate attack upon the Athenians, Demosthenes and Eurymedon, whose forces from Corcyra and the continent were now ready, crossed the Ionian gulf with all their armament to the Iapygian promontory, 7.33.4. and starting from thence touched at the Choerades Isles lying off Iapygia, where they took on board a hundred and fifty Iapygian darters of the Messapian tribe, and after renewing an old friendship with Artas the chief, who had furnished them with the darters, arrived at Metapontium in Italy . 7.33.5. Here they persuaded their allies the Metapontines, to send with them three hundred darters and two galleys, and with this reinforcement coasted on to Thurii , where they found the party hostile to Athens recently expelled by a revolution, 7.33.6. and accordingly remained there to muster and review the whole army, to see if any had been left behind, and to prevail upon the Thurians resolutely to join them in their expedition, and in the circumstances in which they found themselves to conclude a defensive and offensive alliance with the Athenians. 7.57.4. To the number of the subjects paying tribute belonged the Eretrians, Chalcidians, Styrians, and Carystians from Euboea ; the Ceans, Andrians, and Tenians from the islands; and the Milesians, Samians, and Chians from Ionia . The Chians, however, joined as independent allies, paying no tribute, but furnishing ships. Most of these were Ionians and descended from the Athenians, except the Carystians, who are Dryopes, and although subjects and obliged to serve, were still Ionians fighting against Dorians. 7.57.11. of the Italiots, there were the Thurians and Metapontines, dragged into the quarrel by the stern necessities of a time of revolution; of the Siceliots, the Naxians and the Catanians; and of the barbarians, the Egestaeans, who called in the Athenians, most of the Sicels, and outside Sicily some Tyrrhenian enemies of Syracuse and Iapygian mercenaries. 8.35.1. The same winter the Lacedaemonian Hippocrates sailed out from Peloponnese with ten Thurian ships under the command of Dorieus, son of Diagoras, and two colleagues, one Laconian and one Syracusan vessel, and arrived at Cnidus , which had already revolted at the instigation of Tissaphernes. 8.61.2. While Astyochus was still at Rhodes they had received from Miletus , as their commander after the death of Pedaritus, a Spartan named Leon, who had come out with Antisthenes, and twelve vessels which had been on guard at Miletus , five of which were Thurian, four Syracusan, one from Anaia, one Milesian, and one Leon's own. 8.69.3. There were also some Andrians and Tenians, three hundred Carystians, and some of the settlers in Aegina come with their own arms for this very purpose, who had received similar instructions. 8.80.3. These Peloponnesian ships accordingly put out into the open sea, in order to escape the observation of the Athenians, and being overtaken by a storm, the majority with Clearchus got into Delos , and afterwards returned to Miletus , whence Clearchus proceeded by land to the Hellespont to take the command: ten, however, of their number, under the Megarian Helixus, made good their passage to the Hellespont , and effected the revolt of Byzantium . 8.91.2. At this moment forty-two ships from Peloponnese , including some Siceliot and Italiot vessels from Locri and Tarentum , had been invited over by the Euboeans and were already riding off Las in Laconia preparing for the voyage to Euboea , under the command of Agesandridas, son of Agesander, a Spartan. Theramenes now affirmed that this squadron was destined not so much to aid Euboea as the party fortifying Eetionia, and that unless precautions were speedily taken the city would be surprised and lost. |
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| 45. Euripides, Iphigenia Among The Taurians, 1089-1095, 1097-1105, 1096 (5th 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, 120 |
| 46. Euripides, Trojan Women, 333, 332 (5th 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, 71 |
| 47. Euripides, Phoenician Women, 1350 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71 |
48. Plato, Phaedo, None (5th cent. BCE - 4th 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, 92| 58a. ΦΑΙΔ. οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπύθεσθε ὃν τρόπον ἐγένετο; γ ΕΧ. ναί, ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυμάζομέν γε ὅτι πάλαι γενομένης αὐτῆς πολλῷ ὕστερον φαίνεται ἀποθανών. τί οὖν ἦν τοῦτο, ὦ Φαίδων ; ΦΑΙΔ. τύχη τις αὐτῷ, ὦ Ἐχέκρατες , συνέβη: ἔτυχεν γὰρ τῇ προτεραίᾳ τῆς δίκης ἡ πρύμνα ἐστεμμένη τοῦ πλοίου ὃ εἰς Δῆλον Ἀθηναῖοι πέμπουσιν. ΕΧ. τοῦτο δὲ δὴ τί ἐστιν; ΦΑΙΔ. τοῦτ’ ἔστι τὸ πλοῖον, ὥς φασιν Ἀθηναῖοι , ἐν ᾧ Θησεύς ποτε εἰς Κρήτην τοὺς δὶς ἑπτὰ ἐκείνους ᾤχετο | 58a. Phaedo. Did you not even hear about the trial and how it was conducted? Echecrates. Yes, some one told us about that, and we wondered that although it took place a long time ago, he was put to death much later. Now why was that, Phaedo? Phaedo. It was a matter of chance, Echecrates. It happened that the stern of the ship which the Athenians send to Delos was crowned on the day before the trial. Echecrates. What ship is this? Phaedo. This is the ship, as the Athenians say, in which Theseus once went to Crete with the fourteen |
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| 49. Euripides, Epigrams, 220, 455-458, 460-465, 459 (5th 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, 120 |
| 50. Philochorus, Fragments, 193, 75 (4th cent. BCE - 3rd 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, 84 |
| 51. Dinarchus, Fragments, 77-80 (4th cent. BCE - 3rd 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, 368 |
| 52. Callimachus, Aetia, None (4th cent. BCE - 3rd 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, 85, 93, 242 |
| 53. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 388 |
54. Lycophron, Alexandra, 722-725 (4th cent. BCE - 3rd 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, 318| 725. γείτων θʼ ὁ Λᾶρις ἐξερεύγονται ποτά. | |
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| 55. Hyperides, Fragments, 67 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 79 |
| 56. Theophrastus, De Signis Tempestatum, 119 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84 |
| 57. Theocritus, Idylls, 2.445 (4th cent. BCE - 3rd 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, 98 |
| 58. Aristotle, Fragments, 584, 639, 76 (4th cent. BCE - 4th 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, 86 |
| 59. Clearchus of Soli, Fragments, 33 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 312 |
| 60. Aristocritus Milesius, Fragments, 3 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 101 |
| 61. Herodas, Mimes, 2.98 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98 |
62. Apollonius of Rhodes, Argonautica, 1.185-1.187 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 367| 1.185. καὶ δʼ ἄλλω δύο παῖδε Ποσειδάωνος ἵκοντο· 1.186. ἤτοι ὁ μὲν πτολίεθρον ἀγαυοῦ Μιλήτοιο 1.187. νοσφισθεὶς Ἐργῖνος, ὁ δʼ Ἰμβρασίης ἕδος Ἥρης, | |
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| 63. Polemon Iliensis, Fragments, 78 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84 |
| 64. Heraclides Lembus, Fragments, 65, 76 (2nd cent. BCE - 2nd 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, 388 |
65. Polybius, Histories, 2.39.6, 4.25.2, 16.27.4, 21.25 (2nd cent. BCE - 2nd 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, 87| 2.39.6. παρακαλέσαντες γὰρ σφᾶς καὶ συμφρονήσαντες Κροτωνιᾶται, Συβαρῖται, Καυλωνιᾶται, πρῶτον μὲν ἀπέδειξαν Διὸς Ὁμαρίου κοινὸν ἱερὸν καὶ τόπον, ἐν ᾧ τάς τε συνόδους καὶ τὰ διαβούλια συνετέλουν, δεύτερον τοὺς ἐθισμοὺς καὶ νόμους ἐκλαβόντες τοὺς τῶν Ἀχαιῶν ἐπεβάλοντο χρῆσθαι καὶ διοικεῖν κατὰ τούτους τὴν πολιτείαν. ὑπὸ δὲ τῆς Διονυσίου Συρακοσίου δυναστείας, | 2.39.6. The Crotonians, Sybarites and Caulonians, having called a conference and formed a league, first of all established a common temple and holy place of Zeus Amarius in which to hold their meetings and debates, and next, adopting the customs and laws of the Achaeans, decided to conduct their government according to them. |
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| 66. Hyginus, Fabulae (Genealogiae), 14, 4, 186 (1st cent. BCE - 1st 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, 310 |
67. Diodorus Siculus, Historical Library, 4.22.3-4.22.4, 4.61, 4.67.2-4.67.7, 5.55-5.56, 7.13.1, 11.5, 11.65, 12.23.2, 12.35.1-12.35.3, 12.36.4, 13.3.4-13.3.5, 15.49.1 (1st cent. BCE - 1st 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, 90 | 4.61. 1. Minos, when he learned of the fate which had befallen his son, came to Athens and demanded satisfaction for the murder of Androgeos. And when no one paid any attention to him, he declared war against the Athenians and uttered imprecations to Zeus, calling down drought and famine throughout the state of the Athenians. And when drought quickly prevailed about Attica and Greece and the crops were destroyed, the heads of the communities gathered together and inquired of the god what steps they could take to rid themselves of their present evils. The god made answer to them that they should go to Aeacus, the son of Zeus and Aeginê, the daughter of Asopus, and ask him to off up prayers on their behalf.,2. And when they had done as they had been commanded, among the rest of the Greeks, the drought was broken, but among the Athenians alone it continued; wherefore the Athenians were compelled to make inquiry of the god how they might be rid of their present evils. Thereupon the god made answer that they could do so if they would render to Minos such satisfaction for the murder of Androgeos as he might demand.,3. The Athenians obeyed the order of the god, and Minos commanded them that they should give seven youths and as many maidens every nine years to the Minotaur for him to devour, for as long a time as the monster should live. And when the Athenians gave them, the inhabitants of Attica were rid of their evils and Minos ceased warring on Athens. At the expiration of nine years Minos came again to Attica accompanied by a great fleet and demanded and received the fourteen young people.,4. Now Theseus was one of those who were to set forth, and Aegeus made the agreement with the captain of the vessel that, if Theseus should overcome the Minotaur, they should sail back with their sails white, but if he died, they should be black, just as they had been accustomed to do on the previous occasion. When they had landed in Crete, Ariadnê, the daughter of Minos, became enamoured of Theseus, who was unusually handsome, and Theseus, after conversing with her and securing her assistance, both slew the Minotaur and got safely away, since he had learned from her the way out of the labyrinth.,5. In making his way back to his native land he carried off Ariadnê and sailed out unobserved during the night, after which he put in at the island which at that time was called Dia, but is now called Naxos. At this same time, the myths relate, Dionysus showed himself on the island, and because of the beauty of Ariadnê he took the maiden away from Theseus and kept her as his lawful wife, loving her exceedingly. Indeed, after her death he considered her worthy of immortal honours because of the affection he had for her, and placed among the stars of heaven the "Crown of Ariadnê.",6. But Theseus, they say, being vexed exceedingly because the maiden had been taken from him, and forgetting because of his grief the command of Aegeus, came to port in Attica with the black sails.,7. And of Aegeus, we are told, witnessing the return of the ship and thinking that his son was dead, performed an act which was at the same time heroic and a calamity; for he ascended the acropolis and then, because he was disgusted with life by reason of his excessive grief, cast himself down from the height.,8. After Aegeus had died, Theseus, succeeding to the kingship, ruled over the masses in accordance with the laws and performed many deeds which contributed to the aggrandisement of his native land. The most notable thing which he accomplished was the incorporation of the demes, which were small in size but many in number, into the city of Athens;,9. since from that time on the Athenians were filled with pride by reason of the importance of their state and aspired to the leadership of the Greeks. But for our part, now that we have set forth these facts at sufficient length, we shall record what remains to be said about Theseus. |
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68. Dionysius of Halycarnassus, Roman Antiquities, 1.12.2, 1.18.2, 1.19.3 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 321, 324, 346 | 1.12.2. What I say is supported by the testimony of Sophocles, the tragic poet, in his drama entitled Triptolemus; for he there represents Demeter as informing Triptolemus how large a tract of land he would have to travel over while sowing it with the seeds she had given him. For, after first referring to the eastern part of Italy, which reaches from the Iapygian Promontory to the Sicilian Strait, and then touching upon Sicily on the opposite side, she returns again to the western part of Italy and enumerates the most important nations that inhabit this coast, beginning with the settlement of the Oenotrians. But it is enough to quote merely the iambics in which he says: "And after this, â first, then, upon the right, Oenotria wide-outstretched and Tyrrhene Gulf, And next the Ligurian land shall welcome thee." 1.18.2. But the greater part of them, turning inland, took refuge among the inhabitants of Dodona, their kinsmen, against whom, as a sacred people, none would make war; and there they remained for a reasonable time. But when they perceived they were growing burdensome to their hosts, since the land could not support them all, they left it in obedience to an oracle that commanded them to sail to Italy, which was then called Saturnia. 1.19.3. For this oracle, which had been delivered to them in Dodona and which Lucius Mallius, no obscure man, says he himself saw engraved in ancient characters upon one of the tripods standing in the precinct of Zeus, was as follows: "Fare forth the Sicels' Saturnian land to seek, Aborigines' Cotylê, too, where floats an isle; With these men mingling, to Phoebus send a tithe, And heads to Cronus' son, and send to the sire a man." |
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69. Ovid, Metamorphoses, 7.363-7.364, 7.471-7.474, 15.311 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98, 242, 342| 7.363. Eurypylique urbem, qua Coae cornua matres 7.364. gesserunt tum cum discederet Herculis agmen 7.471. Gnosiacas iuvere rates. Latere inde sinistro 7.472. Oenopiam Minos petit, Aeacideia regna: 7.473. Oenopiam veteres appellavere, sed ipse 7.474. Aeacus Aeginam genetricis nomine dixit. 15.311. Admotis Athamanas aquis accendere lignum | |
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| 70. Agatharchides, Fragments, 5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 382 |
71. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd 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, 375, 376 | 411e. For great was the ancient repute of the divine influence there, but at the present time it seems to be somewhat evanescent." As Cleombrotus made no reply and did not look up, Demetrius said, "There is no need to make any inquiries nor to raise any questions about the state of affairs there, when we see the evanescence of the oracles here, or rather the total disappearance of all but one or two; but we should deliberate the reason why they have become so utterly weak. What need to speak of others, when in Boeotia, |
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| 72. Plutarch, Fragments, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84 |
73. Plutarch, Lysander, 29.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 376| 29.1. τῷ δὲ Παυσανίᾳ τὸ πάθος ἀγγέλλεται καθʼ ὁδὸν ἐκ Πλαταιῶν εἰς Θεσπιὰς πορευομένῳ· καὶ συνταξάμενος ἧκε πρὸς τὸν Ἁλίαρτον. ἧκε δὲ καὶ Θρασύβουλος ἐκ Θηβῶν ἄγων τοὺς Ἀθηναίους. βουλευομένου δὲ τοῦ Παυσανίου τοὺς νεκροὺς ὑποσπόνδους ἀπαιτεῖν, δυσφοροῦντες οἱ πρεσβύτεροι τῶν Σπαρτιατῶν αὐτοί τε καθʼ ἑαυτοὺς ἠγανάκτουν, καὶ τῷ βασιλεῖ προσιόντες ἐμαρτύραντο μὴ διὰ σπονδῶν ἀναιρεῖσθαι Λύσανδρον, ἀλλὰ διʼ ὅπλων περὶ τοῦ σώματος ἀγωνισαμένους καὶ νικήσαντας οὕτω τὸν ἄνδρα θάπτειν, ἡττωμένοις δὲ καλὸν ἐνταῦθα κεῖσθαι μετὰ τοῦ στρατηγοῦ. | 29.1. |
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74. Plutarch, Nicias, 3.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 70| 3.4. μνημονεύεται δʼ αὐτοῦ καὶ τὰ περὶ Δῆλον ὡς λαμπρὰ καὶ θεοπρεπῆ φιλοτιμήματα. τῶν γὰρ χορῶν, οὓς αἱ πόλεις ἔπεμπον ᾀσομένους τῷ θεῷ, προσπλεόντων μὲν ὡς ἔτυχεν, εὐθὺς δʼ ὄχλου πρὸς τὴν ναῦν ἀπαντῶντος ᾄδειν κελευομένων κατʼ οὐδένα κόσμον, ἀλλʼ ὑπὸ σπουδῆς ἀσυντάκτως ἀποβαινόντων ἅμα καὶ στεφανουμένων καὶ μεταμφιεννυμένων, | 3.4. |
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75. Plutarch, Pericles, 1.5 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 380| 1.5. διὸ καλῶς μὲν Ἀντισθένης ἀκούσας ὅτι σπουδαῖός ἐστιν αὐλητὴς Ἰσμηνίας, ἀλλʼ ἄνθρωπος, ἔφη, μοχθηρός· οὐ γὰρ ἂν οὕτω σπουδαῖος ἦν αὐλητής· ὁ δὲ Φίλιππος πρὸς τὸν υἱὸν ἐπιτερπῶς ἔν τινι πότῳ ψήλαντα καὶ τεχνικῶς εἶπεν· οὐκ αἰσχύνῃ καλῶς οὕτω ψάλλων; ἀρκεῖ γάρ, ἂν βασιλεὺς ἀκροᾶσθαι ψαλλόντων σχολάζῃ, καὶ πολὺ νέμει ταῖς Μούσαις ἑτέρων ἀγωνιζομένων τὰ τοιαῦτα θεατὴς γιγνόμενος. | 1.5. Therefore it was a fine saying of Antisthenes, when he heard that Ismenias was an excellent piper: But he’s a worthless man, said he, otherwise he wouldn’t be so good a piper. And so Philip Philip of Macedon, to Alexander. once said to his son, who, as the wine went round, plucked the strings charmingly and skilfully, Art not ashamed to pluck the strings so well? It is enough, surely, if a king have leisure to hear others pluck the strings, and he pays great deference to the Muses if he be but a spectator of such contests. |
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| 76. Plutarch, Placita Philosophorum (874D-911C), 307, 325 (1st cent. CE - 2nd 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, 362 |
| 77. Plutarch, Greek Questions, None (1st cent. CE - 2nd 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, 98 |
78. Plutarch, Cimon, 1.1, 8.5-8.7, 12.3-12.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 107, 358| 1.1. Περιπόλτας ὁ μάντις ἐκ Θετταλίας εἰς Βοιωτίαν Ὀφέλταν τὸν βασιλέα καὶ τοὺς ὑπʼ αὐτῷ λαοὺς καταγαγὼν γένος εὐδοκιμῆσαν ἐπὶ πολλοὺς χρόνους κατέλιπεν, οὗ τὸ πλεῖστον ἐν Χαιρωνείᾳ κατῴκησεν, ἣν πρώτην πόλιν ἔσχον ἐξελάσαντες τοὺς βαρβάρους. οἱ μὲν οὖν πλεῖστοι τῶν ἀπὸ τοῦ γένους φύσει μάχιμοι καὶ ἀνδρώδεις γενόμενοι καταναλώθησαν ἐν ταῖς Μηδικαῖς ἐπιδρομαῖς καὶ τοῖς Γαλατικοῖς ἀγῶσιν ἀφειδήσαντες ἑαυτῶν· 8.5. παραλαβὼν δʼ οὕτω τὴν νῆσον ὁ Κίμων τοὺς μὲν Δόλοπας ἐξήλασε καὶ τὸν Αἰγαῖον ἠλευθέρωσε, πυνθανόμενος δὲ τὸν παλαιὸν Θησέα τὸν Αἰγέως φυγόντα μὲν ἐξ Ἀθηνῶν εἰς Σκῦρον, αὐτοῦ δʼ ἀποθανόντα δόλῳ διὰ φόβον ὑπὸ Λυκομήδους τοῦ βασιλέως, ἐσπούδασε τὸν τάφον ἀνευρεῖν. 8.6. καὶ γὰρ ἦν χρησμὸς Ἀθηναίοις τὰ Θησέως λείψανα κελεύων ἀνακομίζειν εἰς ἄστυ καὶ τιμᾶν ὡς ἥρωα πρεπόντως, ἀλλʼ ἠγνόουν ὅπου κεῖται, Σκυρίων οὐχ ὁμολογούντων οὐδʼ ἐώντων ἀναζητεῖν. τότε δὴ πολλῇ φιλοτιμίᾳ τοῦ σηκοῦ μόγις ἐξευρεθέντος, ἐνθέμενος ὁ Κίμων εἰς τὴν αὑτοῦ τριήρη τὰ ὀστᾶ καὶ τἆλλα κοσμήσας μεγαλοπρεπῶς κατήγαγεν εἰς τὴν αὐτοῦ διʼ ἐτῶν σχεδὸν τετρακοσίων. ἐφʼ ᾧ καὶ μάλιστα πρὸς αὐτὸν ἡδέως ὁ δῆμος ἔσχεν. 8.7. ἔθεντο δʼ εἰς μνήμην αὐτοῦ καὶ τὴν τῶν τραγῳδῶν κρίσιν ὀνομαστὴν γενομένην. πρώτην γὰρ διδασκαλίαν τοῦ Σοφοκλέους ἔτι νέου καθέντος, Ἀψεφίων ὁ ἄρχων, φιλονεικίας οὔσης καὶ παρατάξεως τῶν θεατῶν, κριτὰς μὲν οὐκ ἐκλήρωσε τοῦ ἀγῶνος, ὡς δὲ Κίμων μετὰ τῶν συστρατήγων προελθὼν εἰς τὸ θέατρον ἐποιήσατο τῷ θεῷ τὰς νενομισμένας σπονδάς, οὐκ ἀφῆκεν αὐτοὺς ἀπελθεῖν, ἀλλʼ ὁρκώσας ἠνάγκασε καθίσαι καὶ κρῖναι δέκα ὄντας, ἀπὸ φυλῆς μιᾶς ἕκαστον. 12.3. ἐπιπλεύσας δὲ τῇ πόλει τῶν Φασηλιτῶν, Ἑλλήνων μὲν ὄντων, οὐ δεχομένων δὲ τὸν στόλον οὐδὲ βουλομένων ἀφίστασθαι βασιλέως, τήν τε χώραν κακῶς ἐποίει καὶ προσέβαλλε τοῖς τείχεσιν. οἱ δὲ Χῖοι συμπλέοντες αὐτῷ, πρὸς δὲ τοὺς Φασηλίτας ἐκ παλαιοῦ φιλικῶς ἔχοντες, ἅμα μὲν τὸν Κίμωνα κατεπράϋνον, ἅμα δὲ τοξεύοντες ὑπὲρ τὰ τείχη βιβλίδια προσκείμενα τοῖς ὀϊστοῖς ἐξήγγελλον τοῖς Φασηλίταις. 12.4. τέλος δὲ διήλλαξεν διήλλαξεν Coraës and Bekker give διήλλαξαν , as does S, referring to the Chians as reconciling the two hostile parties. αὐτούς, ὅπως δέκα τάλαντα δόντες ἀκολουθῶσι καὶ συστρατεύωσιν ἐπὶ τοὺς βαρβάρους. ἔφορος μὲν οὖν Τιθραύστην φησὶ τῶν βασιλικῶν νεῶν ἄρχειν καὶ τοῦ πεζοῦ Φερενδάτην, Καλλισθένης δʼ Ἀριομάνδην τὸν Γωβρύου κυριώτατον ὄντα τῆς δυνάμεως παρὰ τὸν Εὐρυμέδοντα ταῖς ναυσὶ παρορμεῖν, οὐκ ὄντα μάχεσθαι τοῖς Ἕλλησι πρόθυμον, ἀλλὰ προσδεχόμενον ὀγδοήκοντα ναῦς Φοινίσσας ἀπὸ Κύπρου προσπλεούσας. | 1.1. 8.5. 8.6. 8.7. 12.3. 12.4. |
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79. Plutarch, Sulla, 17.6-17.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 376| 17.6. ὡς δὲ δεξάμενος ἠσπάσατο τοὺς στρατιώτας καὶ παρώρμησε πρὸς τὸν κίνδυνον, ἐντυγχάνουσιν αὐτῷ δύο τῶν Χαιρωνέων ἄνδρες, Ὁμολόϊχος καὶ Ἀναξίδαμος, ὑφιστάμενοι τοὺς τὸ Θούριον κατασχόντας ἐκκόψειν, ὀλίγους στρατιώτας παρʼ ἐκείνου λαβόντες· ἀτραπὸν γὰρ εἶναι τοῖς βαρβάροις ἄδηλον, ἀπὸ τοῦ καλουμένου Πετράχου παρὰ τὸ Μουσεῖον ἐπὶ τὸ Θούριον ὑπὲρ κεφαλῆς ἄγουσαν, ᾗ πορευθέντες οὐ χαλεπῶς ἐπιπεσεῖσθαι καὶ καταλεύσειν ἄνωθεν αὐτοὺς ἢ συνώσειν εἰς τὸ πεδίον. 17.7. τοῦ δὲ Γαβινίου τοῖς ἀνδράσι μαρτυρήσαντος ἀνδρείαν καὶ πίστιν, ἐκέλευσεν ἐπιχειρεῖν ὁ Σύλλας· αὐτὸς δὲ συνέταττε τὴν φάλαγγα καὶ διένειμε τοὺς ἱππότας ἐπὶ κέρως ἑκατέρου, τὸ δεξιὸν αὐτὸς ἔχων, τὸ δʼ εὐώνυμον ἀποδοὺς Μουρήνᾳ. Γάλβας δὲ καὶ Ὁρτήσιος οἱ πρεσβευταὶ σπείρας ἐπιτάκτους ἔχοντες ἔσχατοι παρενέβαλον ἐπὶ τῶν ἄκρων φύλακες πρὸς τὰς κυκλώσεις· ἑωρῶντο γὰρ οἱ πολέμιοι κατασκευάζοντες ἱππεῦσι πολλοῖς καὶ ψιλοῖς ποδώκεσιν εἰς ἐπιστροφὴν τὸ κέρας εὐκαμπὲς καὶ κοῦφον, ὡς μακρὰν ἀνάξοντες καὶ κυκλωσόμενοι τοὺς Ῥωμαίους. | 17.6. 17.7. |
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| 80. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92 |
81. Tacitus, Annals, 12.61 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103| 12.61. Rettulit dein de immunitate Cois tribuenda multaque super antiquitate eorum memoravit: Argivos vel Coeum Latonae parentem vetustissimos insulae cultores; mox adventu Aesculapii artem medendi inlatam maximeque inter posteros eius celebrem fuisse, nomina singulorum referens et quibus quisque aetatibus viguissent. quin etiam dixit Xenophontem, cuius scientia ipse uteretur, eadem familia ortum, precibusque eius dandum ut omni tributo vacui in posterum Coi sacram et tantum dei ministram insulam colerent. neque dubium habetur multa eorundem in populum Romanum merita sociasque victorias potuisse tradi: set Claudius facilitate solita quod uni concesserat nullis extrinsecus adiumentis velavit. | 12.61. He next proposed to grant immunity to the inhabitants of Cos. of their ancient history he had much to tell:â "The earliest occupants of the island had," he said, "been Argives â or, possibly, Coeus, the father of Latona. Then the arrival of Aesculapius had introduced the art of healing, which attained the highest celebrity among his descendants" â here he gave the names of the descendants and the epochs at which they had all flourished. "Xenophon," he observed again, "to whose knowledge he himself had recourse, derived his origin from the same family; and, as a concession to his prayers, the Coans ought to have been exempted from all forms of tribute for the future and allowed to tet their island as a sanctified place subservient only to its god." There can be no doubt that a large number of services rendered by the islanders to Rome, and of victories in which they had borne their part, could have been cited; but Claudius declined to disguise by external aids a favour which, with his wonted complaisance, he had accorded to an individual. |
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82. Plutarch, Themistocles, None (1st cent. CE - 2nd 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, 321| 32.3. φράζει δὲ αὐτοῖς Ἀκάδημος ᾐσθημένος ᾧ δή τινι τρόπῳ τὴν ἐν Ἀφίδναις κρύψιν αὐτῆς. ὅθεν ἐκείνῳ τε τιμαὶ ζῶντι παρὰ τῶν Τυνδαριδῶν ἐγένοντο, καὶ πολλάκις ὕστερον εἰς τὴν Ἀττικὴν ἐμβαλόντες Λακεδαιμόνιοι καὶ πᾶσαν ὁμοῦ τὴν χώραν τέμνοντες, τῆς Ἀκαδημείας ἀπείχοντο διὰ τὸν Ἀκάδημον. | |
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83. Plutarch, Theseus, 16.3-16.4, 17.6, 23.1 (1st cent. CE - 2nd 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, 90, 91, 92| 16.3. καὶ γὰρ ὁ Μίνως ἀεὶ διετέλει κακῶς ἀκούων καὶ λοιδορούμενος ἐν τοῖς Ἀττικοῖς θεάτροις, καὶ οὔτε Ἡσίοδος αὐτὸν ὤνησε βασιλεύτατον οὔτε Ὅμηρος ὀαριστὴν Διὸς προσαγορεύσας, ἀλλʼ ἐπικρατήσαντες οἱ τραγικοὶ πολλὴν ἀπὸ τοῦ λογείου καὶ τῆς σκηνῆς ἀδοξίαν αὐτοῦ κατεσκέδασαν ὡς χαλεποῦ καὶ βιαίου γενομένου. καίτοι φασὶ τὸν μὲν Μίνω βασιλέα καὶ νομοθέτην, δικαστὴν δὲ τὸν Ῥαδάμανθυν εἶναι καὶ φύλακα τῶν ὡρισμένων ὑπʼ ἐκείνου δικαίων. 17.6. φιλόχορος δὲ παρὰ Σκίρου φησὶν ἐκ Σαλαμῖνος τὸν Θησέα λαβεῖν κυβερνήτην μὲν Ναυσίθοον, πρωρέα δὲ Φαίακα, μηδέπω τότε τῶν Ἀθηναίων προσεχόντων τῇ θαλάττῃ· καὶ γὰρ εἶναι τῶν ἠϊθέων ἕνα Μενέσθην Σκίρου θυγατριδοῦν. μαρτυρεῖ δὲ τούτοις ἡρῷα Ναυσιθόου καὶ Φαίακος εἱσαμένου Θησέως Φαληροῖ πρὸς τῷ τοῦ Σκίρου ἱερῷ, ἱερῷ bracketed by Bekker ( near that of Scirus ). καὶ τὴν ἑορτὴν τὰ Κυβερνήσιά φασιν ἐκείνοις τελεῖσθαι. 23.1. τὸ δὲ πλοῖον ἐν ᾧ μετὰ τῶν ἠϊθέων ἔπλευσε καὶ πάλιν ἐσώθη, τὴν τριακόντορον, ἄχρι τῶν Δημητρίου τοῦ Φαληρέως χρόνων διεφύλαττον οἱ Ἀθηναῖοι, τὰ μὲν παλαιὰ τῶν ξύλων ὑφαιροῦντες, ἄλλα δὲ ἐμβάλλοντες ἰσχυρὰ καὶ συμπηγνύντες οὕτως ὥστε καὶ τοῖς· φιλοσόφοις εἰς τὸν αὐξόμενον λόγον ἀμφιδοξούμενον παράδειγμα τὸ πλοῖον εἶναι, τῶν μὲν ὡς τὸ αὐτό, τῶν δὲ ὡς οὐ τὸ αὐτὸ διαμένοι λεγόντων. | |
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84. Apollodorus, Bibliotheca, 1.9.2, 1.9.5, 2.5.9, 2.7.1, 2.8.5, 3.10.4, 3.15.7-3.15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), integrating ethnic diversity (akte) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90, 92, 96, 97, 98, 152, 324, 343| 1.9.2. Ἀθάμας δὲ ὕστερον διὰ μῆνιν Ἥρας καὶ τῶν ἐξ Ἰνοῦς ἐστερήθη παίδων· αὐτὸς μὲν γὰρ μανεὶς ἐτόξευσε Λέαρχον, Ἰνὼ δὲ Μελικέρτην μεθʼ ἑαυτῆς εἰς πέλαγος ἔρριψεν. ἐκπεσὼν δὲ τῆς Βοιωτίας ἐπυνθάνετο τοῦ θεοῦ ποῦ κατοικήσει· χρησθέντος δὲ αὐτῷ κατοικεῖν ἐν ᾧπερ ἂν τόπῳ ὑπὸ ζῴων ἀγρίων ξενισθῇ, πολλὴν χώραν διελθὼν ἐνέτυχε λύκοις προβάτων μοίρας νεμομένοις· οἱ δέ, θεωρήσαντες αὐτόν, ἃ διῃροῦντο ἀπολιπόντες ἔφυγον. Ἀθάμας δὲ κτίσας τὴν χώραν Ἀθαμαντίαν ἀφʼ ἑαυτοῦ προσηγόρευσε, καὶ γήμας Θεμιστὼ τὴν Ὑψέως ἐγέννησε Λεύκωνα Ἐρύθριον Σχοινέα Πτῶον. 1.9.5. Περιήρης δὲ Μεσσήνην κατασχὼν Γοργοφόνην τὴν Περσέως ἔγημεν, ἐξ ἧς Ἀφαρεὺς αὐτῷ καὶ Λεύκιππος καὶ Τυνδάρεως ἔτι τε Ἰκάριος παῖδες ἐγένοντο. πολλοὶ δὲ τὸν Περιήρην λέγουσιν οὐκ Αἰόλου παῖδα ἀλλὰ Κυνόρτα 1 -- τοῦ Ἀμύκλα· διόπερ τὰ περὶ τῶν Περιήρους ἐκγόνων ἐν τῷ Ἀτλαντικῷ γένει δηλώσομεν. 2.5.9. ἔνατον ἆθλον Ἡρακλεῖ ἐπέταξε ζωστῆρα κομίζειν τὸν Ἱππολύτης. αὕτη δὲ ἐβασίλευεν Ἀμαζόνων, αἳ κατῴκουν περὶ τὸν Θερμώδοντα ποταμόν, ἔθνος μέγα τὰ κατὰ πόλεμον· ἤσκουν γὰρ ἀνδρίαν, καὶ εἴ ποτε μιγεῖσαι γεννήσειαν, τὰ θήλεα ἔτρεφον, καὶ τοὺς μὲν δεξιοὺς μαστοὺς ἐξέθλιβον, ἵνα μὴ κωλύωνται ἀκοντίζειν, τοὺς δὲ ἀριστεροὺς εἴων, ἵνα τρέφοιεν. εἶχε δὲ Ἱππολύτη τὸν Ἄρεος ζωστῆρα, σύμβολον τοῦ πρωτεύειν ἁπασῶν. ἐπὶ τοῦτον τὸν ζωστῆρα Ἡρακλῆς ἐπέμπετο, λαβεῖν αὐτὸν ἐπιθυμούσης τῆς Εὐρυσθέως θυγατρὸς Ἀδμήτης. παραλαβὼν οὖν ἐθελοντὰς συμμάχους ἐν μιᾷ νηὶ ἔπλει, 2 -- καὶ προσίσχει νήσῳ Πάρῳ, ἣν 3 -- κατῴκουν οἱ Μίνωος υἱοὶ Εὐρυμέδων Χρύσης Νηφαλίων Φιλόλαος. ἀποβάντων 4 -- δὲ δύο τῶν ἐν τῇ 5 -- νηὶ συνέβη τελευτῆσαι ὑπὸ τῶν Μίνωος υἱῶν· ὑπὲρ ὧν ἀγανακτῶν Ἡρακλῆς τούτους μὲν παραχρῆμα ἀπέκτεινε, τοὺς δὲ λοιποὺς κατακλείσας ἐπολιόρκει, ἕως ἐπιπρεσβευσάμενοι παρεκάλουν ἀντὶ τῶν ἀναιρεθέντων δύο λαβεῖν, οὓς ἂν αὐτὸς θελήσειεν. ὁ δὲ λύσας τὴν πολιορκίαν, καὶ τοὺς Ἀνδρόγεω τοῦ Μίνωος υἱοὺς ἀνελόμενος Ἀλκαῖον καὶ Σθένελον, ἧκεν εἰς Μυσίαν πρὸς Λύκον τὸν Δασκύλου, καὶ ξενισθεὶς ὑπὸ 1 -- τοῦ Βεβρύκων βασιλέως συμβαλόντων, βοηθῶν Λύκῳ πολλοὺς ἀπέκτεινε, μεθʼ ὧν καὶ τὸν βασιλέα Μύγδονα, ἀδελφὸν Ἀμύκου. καὶ τῆς 2 -- Βεβρύκων πολλὴν 3 -- ἀποτεμόμενος γῆν ἔδωκε Λύκῳ· ὁ δὲ πᾶσαν ἐκείνην ἐκάλεσεν Ἡράκλειαν. καταπλεύσαντος δὲ εἰς τὸν ἐν Θεμισκύρᾳ λιμένα, παραγενομένης εἰς 4 -- αὐτὸν Ἱππολύτης καὶ τίνος ἥκοι χάριν πυθομένης, καὶ δώσειν τὸν ζωστῆρα ὑποσχομένης, 5 -- Ἥρα μιᾷ τῶν Ἀμαζόνων εἰκασθεῖσα τὸ πλῆθος ἐπεφοίτα, λέγουσα ὅτι 6 -- τὴν βασιλίδα ἀφαρπάζουσιν 7 -- οἱ προσελθόντες ξένοι. αἱ δὲ μεθʼ ὅπλων ἐπὶ τὴν ναῦν κατέθεον σὺν ἵπποις. 8 -- ὡς δὲ εἶδεν αὐτὰς καθωπλισμένας Ἡρακλῆς, νομίσας ἐκ δόλου τοῦτο γενέσθαι, τὴν μὲν Ἱππολύτην κτείνας τὸν ζωστῆρα ἀφαιρεῖται, πρὸς δὲ τὰς λοιπὰς ἀγωνισάμενος ἀποπλεῖ, καὶ προσίσχει Τροίᾳ. συνεβεβήκει δὲ τότε κατὰ μῆνιν Ἀπόλλωνος καὶ Ποσειδῶνος ἀτυχεῖν τὴν πόλιν. Ἀπόλλων γὰρ καὶ Ποσειδῶν τὴν Λαομέδοντος ὕβριν πειράσαι θέλοντες, εἰκασθέντες ἀνθρώποις ὑπέσχοντο ἐπὶ μισθῷ τειχιεῖν τὸ Πέργαμον. τοῖς δὲ τειχίσασι τὸν μισθὸν οὐκ ἀπεδίδου. διὰ τοῦτο Ἀπόλλων μὲν λοιμὸν ἔπεμψε, Ποσειδῶν δὲ κῆτος ἀναφερόμενον ὑπὸ πλημμυρίδος, ὃ τοὺς ἐν τῷ πεδίῳ συνήρπαζεν ἀνθρώπους. χρησμῶν δὲ λεγόντων ἀπαλλαγὴν ἔσεσθαι τῶν συμφορῶν, ἐὰν προθῇ 1 -- Λαομέδων Ἡσιόνην τὴν θυγατέρα αὐτοῦ τῷ κήτει βοράν, οὗτος 2 -- προύθηκε ταῖς πλησίον τῆς θαλάσσης πέτραις προσαρτήσας. ταύτην ἰδὼν ἐκκειμένην Ἡρακλῆς ὑπέσχετο σώσειν, 1 -- εἰ τὰς ἵππους παρὰ Λαομέδοντος λήψεται ἃς Ζεὺς ποινὴν τῆς Γανυμήδους ἁρπαγῆς ἔδωκε. δώσειν δὲ Λαομέδοντος εἰπόντος, κτείνας τὸ κῆτος Ἡσιόνην ἔσωσε. μὴ βουλομένου δὲ τὸν μισθὸν ἀποδοῦναι, πολεμήσειν Τροίᾳ 2 -- ἀπειλήσας ἀνήχθη. καὶ προσίσχει Αἴνῳ, ἔνθα ξενίζεται ὑπὸ Πόλτυος. ἀποπλέων δὲ ἐπὶ τῆς ἠιόνος τῆς Αἰνίας Σαρπηδόνα, Ποσειδῶνος μὲν υἱὸν ἀδελφὸν δὲ Πόλτυος, ὑβριστὴν ὄντα τοξεύσας ἀπέκτεινε. καὶ παραγενόμενος εἰς Θάσον καὶ χειρωσάμενος τοὺς ἐνοικοῦντας Θρᾷκας ἔδωκε τοῖς Ἀνδρόγεω παισὶ κατοικεῖν. ἐκ Θάσου δὲ ὁρμηθεὶς ἐπὶ Τορώνην Πολύγονον καὶ Τηλέγονον, τοὺς Πρωτέως τοῦ Ποσειδῶνος υἱούς, παλαίειν προκαλουμένους κατὰ τὴν πάλην ἀπέκτεινε. κομίσας δὲ τὸν ζωστῆρα εἰς Μυκήνας ἔδωκεν Εὐρυσθεῖ. 2.7.1. πλέοντος δὲ ἀπὸ Τροίας Ἡρακλέους Ἥρα χαλεποὺς ἔπεμψε 2 -- χειμῶνας· ἐφʼ οἷς ἀγανακτήσας Ζεὺς ἐκρέμασεν αὐτὴν ἐξ Ὀλύμπου. προσέπλει δὲ Ἡρακλῆς τῇ Κῷ· καὶ νομίσαντες αὐτὸν οἱ Κῷοι λῃστρικὸν ἄγειν στόλον, βάλλοντες λίθοις προσπλεῖν ἐκώλυον. ὁ δὲ βιασάμενος αὐτὴν νυκτὸς 3 -- εἷλε, καὶ τὸν βασιλέα Εὐρύπυλον, Ἀστυπαλαίας παῖδα καὶ Ποσειδῶνος, ἔκτεινεν. ἐτρώθη δὲ κατὰ τὴν μάχην Ἡρακλῆς ὑπὸ Χαλκώδοντος, καὶ Διὸς ἐξαρπάσαντος αὐτὸν οὐδὲν ἔπαθε. πορθήσας δὲ Κῶ ἧκε διʼ Ἀθηνᾶς 4 -- εἰς Φλέγραν, καὶ μετὰ θεῶν κατεπολέμησε Γίγαντας. 2.8.5. ἐπὶ δὲ τοῖς βωμοῖς οἷς ἔθυσαν εὗρον σημεῖα κείμενα οἱ μὲν λαχόντες Ἄργος φρῦνον, οἱ δὲ Λακεδαίμονα 2 -- δράκοντα, οἱ δὲ Μεσσήνην ἀλώπεκα. περὶ δὲ τῶν σημείων ἔλεγον οἱ μάντεις, τοῖς μὲν τὸν φρῦνον καταλαβοῦσιν 3 -- ἐπὶ τῆς πόλεως μένειν ἄμεινον (μὴ γὰρ ἔχειν ἀλκὴν πορευόμενον τὸ θηρίον), τοὺς δὲ δράκοντα καταλαβόντας δεινοὺς ἐπιόντας ἔλεγον ἔσεσθαι, τοὺς δὲ τὴν ἀλώπεκα δολίους. Τήμενος μὲν οὖν παραπεμπόμενος τοὺς παῖδας Ἀγέλαον καὶ Εὐρύπυλον καὶ Καλλίαν, τῇ θυγατρὶ προσανεῖχεν Ὑρνηθοῖ καὶ τῷ ταύτης ἀνδρὶ Δηιφόντῃ. ὅθεν οἱ παῖδες πείθουσί τινας 4 -- ἐπὶ μισθῷ τὸν πατέρα αὐτῶν φονεῦσαι. γενομένου δὲ τοῦ φόνου τὴν βασιλείαν ὁ στρατὸς ἔχειν ἐδικαίωσεν Ὑρνηθὼ καὶ Δηιφόντην. 5 -- Κρεσφόντης δὲ οὐ πολὺν Μεσσήνης βασιλεύσας χρόνον μετὰ δύο παίδων φονευθεὶς ἀπέθανε. Πολυφόντης δὲ ἐβασίλευσεν, αὐτῶν 6 -- τῶν Ἡρακλειδῶν ὑπάρχων, καὶ τὴν τοῦ φονευθέντος γυναῖκα Μερόπην ἄκουσαν ἔλαβεν. ἀνῃρέθη δὲ καὶ οὗτος. τρίτον γὰρ ἔχουσα παῖδα Μερόπη καλούμενον Αἴπυτον 1 -- ἔδωκε τῷ ἑαυτῆς πατρὶ τρέφειν. οὗτος ἀνδρωθεὶς καὶ κρύφα κατελθὼν ἔκτεινε Πολυφόντην καὶ τὴν πατρῴαν βασιλείαν ἀπέλαβεν. 3.10.4. Ζεὺς δὲ φοβηθεὶς μὴ λαβόντες ἄνθρωποι θεραπείαν παρʼ αὐτοῦ 2 -- βοηθῶσιν ἀλλήλοις, ἐκεραύνωσεν αὐτόν. καὶ διὰ τοῦτο ὀργισθεὶς Ἀπόλλων κτείνει Κύκλωπας τοὺς τὸν κεραυνὸν Διὶ κατασκευάσαντας. Ζεὺς δὲ ἐμέλλησε ῥίπτειν αὐτὸν εἰς Τάρταρον, δεηθείσης δὲ Λητοῦς ἐκέλευσεν αὐτὸν ἐνιαυτὸν ἀνδρὶ θητεῦσαι. ὁ δὲ παραγενόμενος εἰς Φερὰς πρὸς Ἄδμητον τὸν Φέρητος τούτῳ λατρεύων ἐποίμαινε, καὶ τὰς θηλείας βόας πάσας διδυμοτόκους ἐποίησεν. εἰσὶ δὲ οἱ λέγοντες Ἀφαρέα μὲν καὶ Λεύκιππον ἐκ Περιήρους γενέσθαι τοῦ Αἰόλου, Κυνόρτου δὲ Περιήρην, τοῦ δὲ Οἴβαλον, Οἰβάλου δὲ καὶ νηίδος νύμφης Βατείας Τυνδάρεων Ἱπποκόωντα Ἰκάριον. 3.15.7. καὶ Τροιζῆνα διοδεύων ἐπιξενοῦται Πιτθεῖ τῷ Πέλοπος, ὃς τὸν χρησμὸν συνείς, μεθύσας αὐτὸν τῇ θυγατρὶ συγκατέκλινεν Αἴθρᾳ. τῇ δὲ αὐτῇ νυκτὶ καὶ Ποσειδῶν ἐπλησίασεν αὐτῇ. Αἰγεὺς δὲ ἐντειλάμενος Αἴθρᾳ, ἐὰν ἄρρενα γεννήσῃ, τρέφειν, τίνος ἐστὶ μὴ λέγουσαν, 2 -- ἀπέλιπεν ὑπό τινα πέτραν 3 -- μάχαιραν καὶ πέδιλα, εἰπών, ὅταν ὁ παῖς δύνηται τὴν πέτραν ἀποκυλίσας ἀνελέσθαι ταῦτα, τότε μετʼ αὐτῶν αὐτὸν ἀποπέμπειν. αὐτὸς δὲ ἧκεν εἰς Ἀθήνας, καὶ τὸν τῶν Παναθηναίων ἀγῶνα ἐπετέλει, ἐν ᾧ ὁ Μίνωος παῖς Ἀνδρόγεως ἐνίκησε πάντας. τοῦτον Αἰγεὺς 4 -- ἐπὶ τὸν Μαραθώνιον ἔπεμψε ταῦρον, ὑφʼ οὗ διεφθάρη. ἔνιοι δὲ αὐτὸν λέγουσι πορευόμενον εἰς Θήβας 5 -- ἐπὶ τὸν Λαΐου ἀγῶνα πρὸς τῶν ἀγωνιστῶν ἐνεδρευθέντα διὰ φθόνον ἀπολέσθαι. Μίνως δέ, ἀγγελθέντος αὐτῷ τοῦ θανάτου, 1 -- θύων ἐν Πάρῳ ταῖς χάρισι, τὸν μὲν στέφανον ἀπὸ τῆς κεφαλῆς ἔρριψε καὶ τὸν αὐλὸν κατέσχε, τὴν δὲ θυσίαν οὐδὲν ἧττον ἐπετέλεσεν· ὅθεν ἔτι καὶ δεῦρο χωρὶς αὐλῶν καὶ στεφάνων ἐν Πάρῳ θύουσι ταῖς χάρισι. 3.15.8. μετʼ οὐ πολὺ δὲ θαλασσοκρατῶν ἐπολέμησε στόλῳ τὰς Ἀθήνας, καὶ Μέγαρα εἷλε Νίσου βασιλεύοντος τοῦ Πανδίονος, καὶ Μεγαρέα τὸν Ἱππομένους ἐξ Ὀγχηστοῦ Νίσῳ βοηθὸν ἐλθόντα ἀπέκτεινεν. ἀπέθανε δὲ καὶ Νῖσος διὰ θυγατρὸς προδοσίαν. ἔχοντι γὰρ αὐτῷ πορφυρέαν ἐν μέσῃ τῇ κεφαλῇ τρίχα ταύτης ἀφαιρεθείσης ἦν χρησμὸς τελευτῆσαι· 2 -- ἡ δὲ θυγάτηρ αὐτοῦ Σκύλλα ἐρασθεῖσα Μίνωος ἐξεῖλε τὴν τρίχα. Μίνως 3 -- δὲ Μεγάρων κρατήσας καὶ τὴν κόρην τῆς πρύμνης τῶν ποδῶν ἐκδήσας ὑποβρύχιον ἐποίησε. χρονιζομένου δὲ τοῦ πολέμου, μὴ δυνάμενος ἑλεῖν Ἀθήνας εὔχεται Διὶ παρʼ Ἀθηναίων λαβεῖν δίκας. γενομένου δὲ τῇ πόλει λιμοῦ τε καὶ λοιμοῦ. τὸ μὲν πρῶτον κατὰ λόγιον Ἀθηναῖοι παλαιὸν τὰς Ὑακίνθου κόρας, Ἀνθηίδα Αἰγληίδα Λυταίαν Ὀρθαίαν, ἐπὶ τὸν Γεραίστου τοῦ Κύκλωπος τάφον κατέσφαξαν· τούτων δὲ ὁ πατὴρ Ὑάκινθος ἐλθὼν ἐκ Λακεδαίμονος Ἀθήνας κατῴκει. ὡς δὲ οὐδὲν ὄφελος ἦν τοῦτο, ἐχρῶντο περὶ ἀπαλλαγῆς. ὁ δὲ θεὸς ἀνεῖλεν 1 -- αὐτοῖς Μίνωι διδόναι δίκας ἃς ἂν αὐτὸς αἱροῖτο. 2 -- πέμψαντες οὖν πρὸς Μίνωα ἐπέτρεπον αἰτεῖν δίκας. Μίνως δὲ ἐκέλευσεν αὐτοῖς κόρους 3 -- ἑπτὰ καὶ κόρας τὰς ἴσας χωρὶς ὅπλων πέμπειν τῷ Μινωταύρῳ βοράν. ἦν δὲ οὗτος ἐν λαβυρίνθῳ καθειργμένος, ἐν ᾧ τὸν εἰσελθόντα ἀδύνατον ἦν ἐξιέναι· πολυπλόκοις γὰρ καμπαῖς τὴν ἀγνοουμένην ἔξοδον ἀπέκλειε. κατεσκευάκει δὲ αὐτὸν Δαίδαλος ὁ Εὐπαλάμου παῖς τοῦ Μητίονος καὶ Ἀλκίππης. ἦν γὰρ 1 -- ἀρχιτέκτων ἄριστος καὶ πρῶτος ἀγαλμάτων εὑρετής. οὗτος ἐξ Ἀθηνῶν ἔφυγεν, ἀπὸ τῆς ἀκροπόλεως βαλὼν τὸν τῆς ἀδελφῆς Πέρδικος 2 -- υἱὸν Τάλω, 3 -- μαθητὴν ὄντα, δείσας μὴ διὰ τὴν εὐφυΐαν αὐτὸν ὑπερβάλῃ· σιαγόνα γὰρ ὄφεως εὑρὼν ξύλον λεπτὸν ἔπρισε. φωραθέντος δὲ τοῦ νεκροῦ κριθεὶς ἐν Ἀρείῳ πάγῳ καὶ καταδικασθεὶς πρὸς Μίνωα ἔφυγε. κἀκεῖ 1 -- Πασιφάῃ ἐρασθείσῃ 2 -- τοῦ Ποσειδωνείου 3 -- ταύρου συνήργησε 4 -- τεχνησάμενος ξυλίνην βοῦν, καὶ τὸν λαβύρινθον κατεσκεύασεν, εἰς ὃν κατὰ ἔτος Ἀθηναῖοι κόρους 5 -- ἑπτὰ καὶ κόρας τὰς ἴσας τῷ Μινωταύρῳ βορὰν ἔπεμπον . | |
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| 85. Plutarch, Pyrrhus, 26.5 (1st cent. CE - 2nd 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, 362 |
86. Plutarch, Camillus, 19.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 349| 19.4. ἐνήνοχε δὲ καὶ ὁ Θαργηλιὼν μὴν τοῖς βαρβάροις ἐπιδήλως ἀτυχίας· καὶ γὰρ Ἀλέξανδρος ἐπὶ Γρανικῷ τοὺς βασιλέως στρατηγοὺς Θαργηλιῶνος ἐνίκησε, καὶ Καρχηδόνιοι περὶ Σικελίαν ὑπὸ Τιμολέοντος ἡττῶντο τῇ ἑβδόμῃ φθίνοντος, περὶ ἣν δοκεῖ καὶ τὸ Ἴλιον ἁλῶναι, Θαργηλιῶνος, Θαργηλιῶνος deleted by Bekker, after Reiske. ὡς Ἔφορος καὶ Καλλισθένης καὶ Δαμάστης καὶ Φύλαρχος ἱστορήκασιν. | 19.4. Further, the month of Thargelion has clearly been a disastrous one for the Barbarians, for in that month the generals of the King were conquered by Alexander at the Granicus, and on the twenty-fourth of the month the Carthaginians were worsted by Timoleon off Sicily. On this day, too, of Thargelion, it appears that Ilium was taken, as Ephorus, Callisthenes, Damastes, and Phylarchus have stated. |
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87. Plutarch, Aristides, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 106, 107, 110, 375| 19.1. οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2. ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ. 25.2. καθʼ ὅλου δʼ ὁ Θεόφραστός φησι τὸν ἄνδρα τοῦτον περὶ τὰ οἰκεῖα καὶ τοὺς πολίτας ἄκρως ὄντα δίκαιον ἐν τοῖς κοινοῖς πολλὰ πρᾶξαι πρὸς τὴν ὑπόθεσιν τῆς πατρίδος, ὡς συχνῆς καὶ ἀδικίας δεομένην. καὶ ἀδικίας δεομένην Blass, favoured by F a S: ἀδικίας δεομένης . καὶ γὰρ τὰ χρήματά φησιν ἐκ Δήλου βουλευομένων Ἀθήναζε κομίσαι παρὰ τὰς συνθήκας, καὶ καὶ bracketed by Sintenis 2 . Σαμίων εἰσηγουμένων, εἰπεῖν ἐκεῖνον, ὡς οὐ δίκαιον μέν, συμφέρον δὲ τοῦτʼ ἐστί. 26.3. οἱ δʼ ἄλλοι πάντες, ὡς ἔπος εἰπεῖν, ὅσοι τὰ πλημμεληθέντα τῷ δήμῳ περὶ τοὺς στρατηγοὺς διεξίασι, τὴν μὲν Θεμιστοκλέους φυγὴν καὶ τὰ Μιλτιάδου δεσμὰ καὶ τὴν Περικλέους ζημίαν καὶ τὸν Πάχητος ἐν τῷ δικαστηρίῳ θάνατον, ἀνελόντος αὑτὸν ἐπὶ τοῦ βήματος ὡς ἡλίσκετο, καὶ πολλὰ τοιαῦτα συνάγουσι καὶ θρυλοῦσιν, Ἀριστείδου δὲ τὸν μὲν ἐξοστρακισμὸν παρατίθενται, καταδίκης δὲ τοιαύτης οὐδαμοῦ μνημονεύουσι. | 19.1. 19.2. 25.2. 26.3. |
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88. Plutarch, Sayings of The Spartans, None (1st cent. CE - 2nd 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, 106, 107, 110, 375| 19.1. Ἀρχίδαμος ὁ Ζευξιδάμου, πυθομένου τινὸς αὐτοῦ τίνες προεστήκασι τῆς· Σπάρτης, οἱ νόμοι καὶ τὰ ἀρχεῖα ἔφη κατὰ τοὺς νόμους. 19.2. πρὸς δὲ τὸν ἐπαινοῦντα κιθαρῳδὸν καὶ θαυμάζοντα τὴν δύναμιν αὐτοῦ ὦ λῷστε ἔφη ποῖον γέρας παρὰ σοῦ τοῖς ἀγαθοῖς ἀνδράσιν ἔσται, ὅταν κιθαρῳδὸν οὕτως ἐπαινῇς; | 19.1. Archidamus, the son of Zeuxidamus, when someone inquired of him who were at the head of Sparta, said, The laws and the magistrates in accordance with the laws. 19.2. In answer to a man who praised a harper and expressed amazement at his ability, he said, My good sir, what honours shall you be able to offer to good men when you have such praise for a harper? |
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| 89. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 323 |
| 90. Phlegon of Tralles, Macrobii (Part of Fragmenta), 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework) •network, of myths and rituals (also myth-ritual web, grid, framework), (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 82, 399 |
91. Plutarch, Agesilaus, 19.1-19.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 364| 19.1. Ἀγησίλαος δέ, καίπερ ὑπὸ τραυμάτων πολλῶν κακῶς τὸ σῶμα διακείμενος, οὐ πρότερον ἐπὶ σκηνὴν ἀπῆλθεν ἢ φοράδην ἐνεχθῆναι πρὸς τήν φάλαγγα καὶ τοὺς νεκροὺς ἰδεῖν ἐντὸς τῶν ὅπλων συγκεκομισμένους, ὅσοι μέντοι τῶν πολεμίων εἰς τὸ ἱερὸν κατέφυγον, πάντας ἐκέλευσεν ἀφεθῆναι. 19.2. πλησίον γὰρ ὁ νεώς ἐστιν ὁ τῆς Ἰτωνίας Ἀθηνᾶς, καὶ πρὸ αὐτοῦ τρόπαιον ἕστηκεν, ὃ πάλαι Βοιωτοὶ Σπάρτωνος στρατηγοῦντος ἐνταῦθα νικήσαντες Ἀθηναίους καὶ Τολμίδην ἀποκτείναντες ἔστησαν, ἅμα δʼ ἡμέρᾳ βουλόμενος ἐξελέγξαι τοὺς Θηβαίους ὁ Ἀγησίλαος, εἰ διαμαχοῦνται, στεφανοῦσθαι μὲν ἐκέλευσε τοὺς στρατιώτας, αὐλεῖν δὲ τοὺς αὐλητάς, ἱστάναι δὲ καὶ κοσμεῖν τρόπαιον ὡς νενικηκότας. 19.3. ὡς δὲ ἔπεμψαν οἱ πολέμιοι νεκρῶν ἀναίρεσιν αἰτοῦντες, ἐσπείσατο, καὶ τήν νίκην οὕτως ἐκβεβαιωσάμενος εἰς Δελφοὺς ἀπεκομίσθη, Πυθίων ἀγομένων, καὶ τήν τε πομπὴν ἐπετέλει τῷ θεῷ καὶ τήν δεκάτην ἀπέθυε τῶν ἐκ τῆς Ἀσίας λαφύρων ἑκατὸν ταλάντων γενομένην. | 19.1. 19.2. 19.3. |
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| 92. Cebes of Thebes, Cebetis Tabula, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314, 315, 316, 319 |
| 93. 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, 104 |
94. Pausanias, Description of Greece, 1.17.2-1.17.3, 1.17.6, 1.18.5, 1.31.2, 2.16.6, 2.17.3, 2.18.8-2.18.9, 2.20.6, 2.21.2, 2.22.4, 2.22.8-2.22.9, 2.32.5, 2.32.8, 2.33.2, 2.34-2.35, 2.36.1-2.36.3, 2.37.1-2.37.3, 3.3.6-3.3.7, 4.2.2, 4.4.1-4.4.3, 5.7.8, 7.2, 7.2.7, 7.24.5, 9.10.2-9.10.6, 9.12.6, 9.14.2-9.14.3, 9.17.1-9.17.2, 9.22.1, 9.26.1, 9.34, 9.34.6-9.34.7, 9.35.3, 9.39-9.40, 9.40.5, 10.5.13, 10.10.3-10.10.5, 10.14, 10.28.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), channelling of several different •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), integrating ethnic diversity (akte) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84, 85, 91, 98, 103, 104, 109, 122, 123, 149, 150, 151, 152, 153, 176, 177, 178, 315, 324, 343, 349, 358, 362, 365, 367, 371, 372, 373, 374, 376| 1.17.2. ἐν δὲ τῷ γυμνασίῳ τῆς ἀγορᾶς ἀπέχοντι οὐ πολύ, Πτολεμαίου δὲ ἀπὸ τοῦ κατασκευασαμένου καλουμένῳ, λίθοι τέ εἰσιν Ἑρμαῖ θέας ἄξιοι καὶ εἰκὼν Πτολεμαίου χαλκῆ· καὶ ὅ τε Λίβυς Ἰόβας ἐνταῦθα κεῖται καὶ ὁ Χρύσιππος ὁ Σολεύς. πρὸς δὲ τῷ γυμνασίῳ Θησέως ἐστὶν ἱερόν· γραφαὶ δέ εἰσι πρὸς Ἀμαζόνας Ἀθηναῖοι μαχόμενοι. πεποίηται δέ σφισιν ὁ πόλεμος οὗτος καὶ τῇ Ἀθηνᾷ ἐπὶ τῇ ἀσπίδι καὶ τοῦ Ὀλυμπίου Διὸς ἐπὶ τῷ βάθρῳ. γέγραπται δὲ ἐν τῷ τοῦ Θησέως ἱερῷ καὶ ἡ Κενταύρων καὶ ἡ Λαπιθῶν μάχη· Θησεὺς μὲν οὖν ἀπεκτονώς ἐστιν ἤδη Κένταυρον, τοῖς δὲ ἄλλοις ἐξ ἴσου καθέστηκεν ἔτι ἡ μάχη. 1.17.3. τοῦ δὲ τρίτου τῶν τοίχων ἡ γραφὴ μὴ πυθομένοις ἃ λέγουσιν οὐ σαφής ἐστι, τὰ μέν που διὰ τὸν χρόνον, τὰ δὲ Μίκων οὐ τὸν πάντα ἔγραψε λόγον. Μίνως ἡνίκα Θησέα καὶ τὸν ἄλλον στόλον τῶν παίδων ἦγεν ἐς Κρήτην, ἐρασθεὶς Περιβοίας, ὥς οἱ Θησεὺς μάλιστα ἠναντιοῦτο, καὶ ἄλλα ὑπὸ ὀργῆς ἀπέρριψεν ἐς αὐτὸν καὶ παῖδα οὐκ ἔφη Ποσειδῶνος εἶναι, ἐπεὶ οὐ δύνασθαι τὴν σφραγῖδα, ἣν αὐτὸς φέρων ἔτυχεν, ἀφέντι ἐς θάλασσαν ἀνασῶσαί οἱ. Μίνως μὲν λέγεται ταῦτα εἰπὼν ἀφεῖναι τὴν σφραγῖδα· Θησέα δὲ σφραγῖδά τε ἐκείνην ἔχοντα καὶ στέφανον χρυσοῦν, Ἀμφιτρίτης δῶρον, ἀνελθεῖν λέγουσιν ἐκ τῆς θαλάσσης. 1.17.6. Μενεσθεὺς δὲ τῶν μὲν παίδων τῶν Θησέως παρʼ Ἐλεφήνορα ὑπεξελθόντων ἐς Εὔβοιαν εἶχεν οὐδένα λόγον, Θησέα δέ, εἴ ποτε παρὰ Θεσπρωτῶν ἀνακομισθήσεται, δυσανταγώνιστον ἡγούμενος διὰ θεραπείας τὰ τοῦ δήμου καθίστατο, ὡς Θησέα ἀνασωθέντα ὕστερον ἀπωσθῆναι. στέλλεται δὴ Θησεὺς παρὰ Δευκαλίωνα ἐς Κρήτην, ἐξενεχθέντα δὲ αὐτὸν ὑπὸ πνευμάτων ἐς Σκῦρον τὴν νῆσον λαμπρῶς περιεῖπον οἱ Σκύριοι κατὰ γένους δόξαν καὶ ἀξίωμα ὧν ἦν αὐτὸς εἰργασμένος· καί οἱ θάνατον Λυκομήδης διὰ ταῦτα ἐβούλευσεν. ὁ μὲν δὴ Θησέως σηκὸς Ἀθηναίοις ἐγένετο ὕστερον ἢ Μῆδοι Μαραθῶνι ἔσχον, Κίμωνος τοῦ Μιλτιάδου Σκυρίους ποιήσαντος ἀναστάτους—δίκην δὴ τοῦ Θησέως θανάτου—καὶ τὰ ὀστᾶ κομίσαντος ἐς Ἀθήνας· 1.18.5. πλησίον δὲ ᾠκοδόμητο ναὸς Εἰλειθυίας, ἣν ἐλθοῦσαν ἐξ Ὑπερβορέων ἐς Δῆλον γενέσθαι βοηθὸν ταῖς Λητοῦς ὠδῖσι, τοὺς δὲ ἄλλους παρʼ αὐτῶν φασι τῆς Εἰλειθυίας μαθεῖν τὸ ὄνομα· καὶ θύουσί τε Εἰλειθυίᾳ Δήλιοι καὶ ὕμνον ᾄδουσιν Ὠλῆνος. Κρῆτες δὲ χώρας τῆς Κνωσσίας ἐν Ἀμνισῷ γενέσθαι νομίζουσιν Εἰλείθυιαν καὶ παῖδα Ἥρας εἶναι· μόνοις δὲ Ἀθηναίοις τῆς Εἰλειθυίας κεκάλυπται τὰ ξόανα ἐς ἄκρους τοὺς πόδας. τὰ μὲν δὴ δύο εἶναι Κρητικὰ καὶ Φαίδρας ἀναθήματα ἔλεγον αἱ γυναῖκες, τὸ δὲ ἀρχαιότατον Ἐρυσίχθονα ἐκ Δήλου κομίσαι. 1.31.2. ἐν δὲ Πρασιεῦσιν Ἀπόλλωνός ἐστι ναός· ἐνταῦθα τὰς Ὑπερβορέων ἀπαρχὰς ἰέναι λέγεται, παραδιδόναι δὲ αὐτὰς Ὑπερβορέους μὲν Ἀριμασποῖς, Ἀριμασποὺς δʼ Ἰσσηδόσι, παρὰ δὲ τούτων Σκύθας ἐς Σινώπην κομίζειν, ἐντεῦθεν δὲ φέρεσθαι διὰ Ἑλλήνων ἐς Πρασιάς, Ἀθηναίους δὲ εἶναι τοὺς ἐς Δῆλον ἄγοντας· τὰς δὲ ἀπαρχὰς κεκρύφθαι μὲν ἐν καλάμῃ πυρῶν, γινώσκεσθαι δὲ ὑπʼ οὐδένων. ἔστι δὲ μνῆμα ἐπὶ Πρασιαῖς Ἐρυσίχθονος, ὡς ἐκομίζετο ὀπίσω μετὰ τὴν θεωρίαν ἐκ Δήλου, γενομένης οἱ κατὰ τὸν πλοῦν τῆς τελευτῆς. 2.16.6. Μυκηνῶν δὲ ἐν τοῖς ἐρειπίοις κρήνη τέ ἐστι καλουμένη Περσεία καὶ Ἀτρέως καὶ τῶν παίδων ὑπόγαια οἰκοδομήματα, ἔνθα οἱ θησαυροί σφισι τῶν χρημάτων ἦσαν. τάφος δὲ ἔστι μὲν Ἀτρέως, εἰσὶ δὲ καὶ ὅσους σὺν Ἀγαμέμνονι ἐπανήκοντας ἐξ Ἰλίου δειπνίσας κατεφόνευσεν Αἴγισθος. τοῦ μὲν δὴ Κασσάνδρας μνήματος ἀμφισβητοῦσι Λακεδαιμονίων οἱ περὶ Ἀμύκλας οἰκοῦντες· ἕτερον δέ ἐστιν Ἀγαμέμνονος, τὸ δὲ Εὐρυμέδοντος τοῦ ἡνιόχου, καὶ Τελεδάμου τὸ αὐτὸ καὶ Πέλοπος— τούτους γὰρ τεκεῖν διδύμους Κασσάνδραν φασί, 2.17.3. ἀρχιτέκτονα μὲν δὴ γενέσθαι τοῦ ναοῦ λέγουσιν Εὐπόλεμον Ἀργεῖον· ὁπόσα δὲ ὑπὲρ τοὺς κίονάς ἐστιν εἰργασμένα, τὰ μὲν ἐς τὴν Διὸς γένεσιν καὶ θεῶν καὶ γιγάντων μάχην ἔχει, τὰ δὲ ἐς τὸν πρὸς Τροίαν πόλεμον καὶ Ἰλίου τὴν ἅλωσιν. ἀνδριάντες τε ἑστήκασι πρὸ τῆς ἐσόδου καὶ γυναικῶν, αἳ γεγόνασιν ἱέρειαι τῆς Ἥρας, καὶ ἡρώων ἄλλων τε καὶ Ὀρέστου· τὸν γὰρ ἐπίγραμμα ἔχοντα, ὡς εἴη βασιλεὺς Αὔγουστος, Ὀρέστην εἶναι λέγουσιν. ἐν δὲ τῷ προνάῳ τῇ μὲν Χάριτες ἀγάλματά ἐστιν ἀρχαῖα, ἐν δεξιᾷ δὲ κλίνη τῆς Ἥρας καὶ ἀνάθημα ἀσπὶς ἣν Μενέλαός ποτε ἀφείλετο Εὔφορβον ἐν Ἰλίῳ. 2.18.8. ἐκβάλλουσιν οὖν ἐκ μὲν Λακεδαίμονος καὶ Ἄργους Τισαμενόν, ἐκ δὲ τῆς Μεσσηνίας τοὺς Νέστορος ἀπογόνους, Ἀλκμαίωνα Σίλλου τοῦ Θρασυμήδους καὶ Πεισίστρατον τὸν Πεισιστράτου καὶ τοὺς Παίονος τοῦ Ἀντιλόχου παῖδας, σὺν δὲ αὐτοῖς Μέλανθον τὸν Ἀνδροπόμπου τοῦ Βώρου τοῦ Πενθίλου τοῦ Περικλυμένου. Τισαμενὸς μὲν οὖν ἦλθε σὺν τῇ στρατιᾷ καὶ οἱ παῖδες ἐς τὴν νῦν Ἀχαΐαν· 2.18.9. οἱ δὲ Νηλεῖδαι πλὴν Πεισιστράτου—τοῦτον γὰρ οὐκ οἶδα παρʼ οὕστινας ἀπεχώρησεν—ἐς Ἀθήνας ἀφίκοντο οἱ λοιποί, καὶ τὸ Παιονιδῶν γένος καὶ Ἀλκμαιωνιδῶν ἀπὸ τούτων ὠνομάσθησαν. Μέλανθος δὲ καὶ τὴν βασιλείαν ἔσχεν ἀφελόμενος Θυμοίτην τὸν Ὀξύντου· Θυμοίτης γὰρ Θησειδῶν ἔσχατος ἐβασίλευσεν Ἀθηναίων. 2.20.6. τῶν δὲ ἀνδριάντων οὐ πόρρω δείκνυται Δαναοῦ μνῆμα καὶ Ἀργείων τάφος κενὸς ὁπόσους ἔν τε Ἰλίῳ καὶ ὀπίσω κομιζομένους ἐπέλαβεν ἡ τελευτή. καὶ Διός ἐστιν ἐνταῦθα ἱερὸν Σωτῆρος καὶ παριοῦσίν ἐστιν οἴκημα· ἐνταῦθα τὸν Ἄδωνιν αἱ γυναῖκες Ἀργείων ὀδύρονται. ἐν δεξιᾷ δὲ τῆς ἐσόδου τῷ Κηφισῷ πεποίηται τὸ ἱερόν· τῷ δὲ ποταμῷ τούτῳ τὸ ὕδωρ φασὶν οὐ καθάπαξ ὑπὸ τοῦ Ποσειδῶνος ἀφανισθῆναι, ἀλλὰ ἐνταῦθα δὴ μάλιστα, ἔνθα καὶ τὸ ἱερόν ἐστι, συνιᾶσιν ὑπὸ γῆν ῥέοντος. 2.21.2. πρὸ δὲ αὐτοῦ πεποίηται Διὸς Φυξίου βωμὸς καὶ πλησίον Ὑπερμήστρας μνῆμα Ἀμφιαράου μητρός, τὸ δὲ ἕτερον Ὑπερμήστρας τῆς Λαναοῦ· σὺν δὲ αὐτῇ καὶ Λυγκεὺς τέθαπται. τούτων δὲ ἀπαντικρὺ Ταλαοῦ τοῦ Βίαντός ἐστι τάφος· τὰ δὲ ἐς Βίαντα καὶ ἀπογόνους τοῦ Βίαντος ἤδη λέλεκταί μοι. 2.22.4. ἐνταῦθα Ποσειδῶνός ἐστιν ἱερὸν ἐπίκλησιν Προσκλυστίου· τῆς γὰρ χώρας τὸν Ποσειδῶνά φασιν ἐπικλύσαι τὴν πολλήν, ὅτι Ἥρας εἶναι καὶ οὐκ αὐτοῦ τὴν γῆν Ἴναχος καὶ οἱ συνδικάσαντες ἔγνωσαν. Ἥρα μὲν δὴ παρὰ Ποσειδῶνος εὕρετο ἀπελθεῖν ὀπίσω τὴν θάλασσαν· Ἀργεῖοι δέ, ὅθεν τὸ κῦμα ἀνεχώρησεν, ἱερὸν Ποσειδῶνι ἐποίησαν Προσκλυστίῳ. 2.22.8. ἐρχομένῳ δὲ ὁδὸν εὐθεῖαν ἐς γυμνάσιον Κυλάραβιν, ἀπὸ τοῦ παιδὸς ὀνομαζόμενον τοῦ Σθενέλου, τέθαπται δὴ Λικύμνιος ὁ Ἠλεκτρύωνος· ἀποθανεῖν δʼ αὐτὸν Ὅμηρος ὑπὸ Τληπτολέμου φησὶ τοῦ Ἡρακλέους, καὶ διὰ τὸν φόνον τοῦτον ἔφυγεν ἐξ Ἄργους Τληπτόλεμος. ὀλίγον δὲ τῆς ἐπὶ Κυλάραβιν καὶ τὴν ταύτῃ πύλην ἀποτραπεῖσι Σακάδα μνῆμά ἐστιν, ὃς τὸ αὔλημα τὸ Πυθικὸν πρῶτος ηὔλησεν ἐν Δελφοῖς· 2.22.9. καὶ τὸ ἔχθος τὸ Ἀπόλλωνι διαμένον ἐς τοὺς αὐλητὰς ἔτι ἀπὸ Μαρσύου καὶ τῆς ἁμίλλης τοῦ Σιληνοῦ παυθῆναι διὰ τοῦτον δοκεῖ τὸν Σακάδαν. ἐν δὲ τῷ γυμνασίῳ τῷ Κυλαράβου καὶ Πανία ἐστὶν Ἀθηνᾶ καλουμένη καὶ τάφον Σθενέλου δεικνύουσι, τὸν δὲ αὐτοῦ Κυλαράβου. πεποίηται δὲ οὐ πόρρω τοῦ γυμνασίου πολυάνδριον τοῖς μετὰ Ἀθηναίων πλεύσασιν Ἀργείοις ἐπὶ καταδουλώσει Συρακουσῶν τε καὶ Σικελίας. 2.32.5. ἐν δὲ τῇ ἀκροπόλει τῆς Σθενιάδος καλουμένης ναός ἐστιν Ἀθηνᾶς, αὐτὸ δὲ εἰργάσατο τῆς θεοῦ τὸ ξόανον Κάλλων Αἰγινήτης· μαθητὴς δὲ ὁ Κάλλων ἦν Τεκταίου καὶ Ἀγγελίωνος , οἳ Δηλίοις ἐποίησαν τὸ ἄγαλμα τοῦ Ἀπόλλωνος· ὁ δὲ Ἀγγελίων καὶ Τεκταῖος παρὰ Διποίνῳ καὶ Σκύλλιδι ἐδιδάχθησαν. 2.32.8. ἔστι δὲ ἔξω τείχους καὶ Ποσειδῶνος ἱερὸν Φυταλμίου· μηνίσαντα γάρ σφισι τὸν Ποσειδῶνα ποιεῖν φασιν ἄκαρπον τὴν χώραν ἅλμης ἐς τὰ σπέρματα καὶ τῶν φυτῶν τὰς ῥίζας καθικνουμένης, ἐς ὃ θυσίαις τε εἴξας καὶ εὐχαῖς οὐκέτι ἅλμην ἀνῆκεν ἐς τὴν γῆν. ὑπὲρ δὲ τοῦ Ποσειδῶνος τὸν ναόν ἐστι Δημήτηρ Θεσμοφόρος, Ἀλθήπου καθὰ λέγουσιν ἱδρυσαμένου. 2.33.2. Καλαύρειαν δὲ Ἀπόλλωνος ἱερὰν τὸ ἀρχαῖον εἶναι λέγουσιν, ὅτε περ ἦσαν καὶ οἱ Δελφοὶ Ποσειδῶνος· λέγεται δὲ καὶ τοῦτο, ἀντιδοῦναι τὰ χωρία σφᾶς ἀλλήλοις. φασὶ δὲ ἔτι καὶ λόγιον μνημονεύουσιν· ἶσόν τοι Δῆλόν τε Καλαύρειάν τε νέμεσθαι Πυθώ τʼ ἠγαθέην καὶ Ταίναρον ἠνεμόεσσαν. Unknown ἔστι δʼ οὖν Ποσειδῶνος ἱερὸν ἐνταῦθα ἅγιον, ἱερᾶται δὲ αὐτῷ παρθένος, ἔστʼ ἂν ἐς ὥραν προέλθῃ γάμου. 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. 2.36.3. ἀπὸ Μάσητος δὲ ὁδὸς ἐν δεξιᾷ ἐστιν ἐπὶ ἄκραν καλουμένην Στρουθοῦντα. στάδιοι δὲ ἀπὸ τῆς ἄκρας ταύτης κατὰ τῶν ὀρῶν τὰς κορυφὰς πεντήκοντά εἰσι καὶ διακόσιοι ἐς Φιλανόριόν τε καλούμενον καὶ ἐπὶ Βολεούς· οἱ δὲ Βολεοὶ οὗτοι λίθων εἰσὶ σωροὶ λογάδων. χωρίον δὲ ἕτερον, ὃ Διδύμους ὀνομάζουσι, στάδια εἴκοσιν αὐτόθεν ἀφέστηκεν· ἐνταῦθα ἔστι μὲν ἱερὸν Ἀπόλλωνος, ἔστι δὲ Ποσειδῶνος, ἐπὶ δὲ αὐτοῖς Δήμητρος, ἀγάλματα δὲ ὀρθὰ λίθου λευκοῦ. 2.37.1. ἀπὸ δὴ τοῦ ὄρους τούτου τὸ ἄλσος ἀρχόμενον πλατάνων τὸ πολὺ ἐπὶ τὴν θάλασσαν καθήκει. ὅροι δὲ αὐτοῦ τῇ μὲν ποταμὸς ὁ Ποντῖνος, τῇ δὲ ἕτερος ποταμός· Ἀμυμώνη δὲ ἀπὸ τῆς Δαναοῦ θυγατρὸς ὄνομα τῷ ποταμῷ. ἐντὸς δὲ τοῦ ἄλσους ἀγάλματα ἔστι μὲν Δήμητρος Προσύμνης, ἔστι δὲ Διονύσου, καὶ Δήμητρος καθήμενον ἄγαλμα οὐ μέγα· 2.37.2. ταῦτα μὲν λίθου πεποιημένα, ἑτέρωθι δʼ ἐν ναῷ Διόνυσος Σαώτης καθήμενον ξόανον καὶ Ἀφροδίτης ἄγαλμα ἐπὶ θαλάσσῃ λίθου· ἀναθεῖναι δὲ αὐτὸ τὰς θυγατέρας λέγουσι τὰς Δαναοῦ, Δαναὸν δὲ αὐτὸν τὸ ἱερὸν ἐπὶ Ποντίνῳ ποιῆσαι τῆς Ἀθηνᾶς. καταστήσασθαι δὲ τῶν Λερναίων τὴν τελετὴν Φιλάμμωνά φασι. τὰ μὲν οὖν λεγόμενα ἐπὶ τοῖς δρωμένοις δῆλά ἐστιν οὐκ ὄντα ἀρχαῖα· 2.37.3. ἃ δὲ ἤκουσα ἐπὶ τῇ καρδίᾳ γεγράφθαι τῇ πεποιημένῃ τοῦ ὀρειχάλκου, οὐδὲ ταῦτα ὄντα Φιλάμμωνος Ἀρριφῶν εὗρε, τὸ μὲν ἀνέκαθεν Τρικωνιεὺς τῶν ἐν Αἰτωλίᾳ, τὰ δὲ ἐφʼ ἡμῶν Λυκίων τοῖς μάλιστα ὁμοίως δόκιμος, δεινὸς δὲ ἐξευρεῖν ἃ μή τις πρότερον εἶδε, καὶ δὴ καὶ ταῦτα φωράσας ἐπὶ τῷδε. τὰ ἔπη, καὶ ὅσα οὐ μετὰ μέτρου μεμιγμένα ἦν τοῖς ἔπεσι, τὰ πάντα Δωριστὶ ἐπεποίητο· πρὶν δὲ Ἡρακλείδας κατελθεῖν ἐς Πελοπόννησον, τὴν αὐτὴν ἠφίεσαν Ἀθηναίοις οἱ Ἀργεῖοι φωνήν· ἐπὶ δὲ Φιλάμμωνος οὐδὲ τὸ ὄνομα τῶν Δωριέων ἐμοὶ δοκεῖν ἐς ἅπαντας ἠκούετο Ἕλληνας. 3.3.6. τηνικαῦτα δὲ αἱ πόλεις ἄγουσαι σπονδὰς ἔτυχον. ἀφικομένου δὲ τοῦ Λίχα Ὀρέστου τὰ ὀστᾶ ἀνεζήτουν· ἀνεζήτουν δὲ αὐτὰ ἐκ θεοπροπίου Σπαρτιᾶται. συνῆκεν οὖν ὁ Λίχας ὡς ἔστι κατακείμενα ἐν οἰκίᾳ χαλκέως, συνῆκε δὲ οὕτως· ὁπόσα ἐν τῇ τοῦ χαλκέως ἑώρα, παρέβαλεν αὐτὰ πρὸς τὸ ἐκ Δελφῶν μάντευμα, ἀνέμοις μὲν τοῦ χαλκέως εἰκάζων τὰς φύσας, ὅτι καὶ αὐταὶ βίαιον πνεῦμα ἠφίεσαν, τύπον δὲ τὴν σφῦραν καὶ τὸν ἄκμονα ἀντίτυπον ταύτῃ, πῆμα δὲ εἰκότως ἀνθρώπῳ τὸν σίδηρον, ὅτι ἐχρῶντο ἐς τὰς μάχας ἤδη τῷ σιδήρῳ· τὰ δὲ ἐπὶ τῶν ἡρώων καλουμένων ἂν εἶπεν ὁ θεὸς ἀνθρώπῳ πῆμα εἶναι τὸν χαλκόν. 3.3.7. τῷ χρησμῷ δὲ τῷ γενομένῳ Λακεδαιμονίοις ἐς τοῦ Ὀρέστου τὰ ὀστᾶ καὶ Ἀθηναίοις ὕστερον ἐοικότα ἐχρήσθη κατάγουσιν ἐς Ἀθήνας ἐκ Σκύρου Θησέα, ἄλλως δὲ οὐκ εἶναί σφισιν ἑλεῖν Σκῦρον· ἀνεῦρε δὲ δὴ τὰ ὀστᾶ τοῦ Θησέως Κίμων ὁ Μιλτιάδου, σοφίᾳ χρησάμενος καὶ οὗτος, καὶ μετʼ οὐ πολὺ εἷλε τὴν Σκῦρον. 4.2.2. χρόνῳ δὲ ὕστερον, ὡς ἦν τῶν Πολυκάονος οὐδεὶς ἔτι ἀπογόνων, ἐς γενεὰς πέντε ἐμοὶ δοκεῖν προελθόντων καὶ οὐ πλέονας, Περιήρην τὸν Αἰόλου βασιλέα ἐπάγονται. παρὰ τοῦτον ἀφίκετο, ὡς οἱ Μεσσήνιοί φασι, Μελανεύς, τοξεύειν ἀνὴρ ἀγαθὸς καὶ διὰ τοῦτο Ἀπόλλωνος εἶναι νομιζόμενος· καί οἱ τῆς χώρας τὸ Καρνάσιον, τότε δὲ Οἰχαλίαν κληθεῖσαν, ἀπένειμεν ὁ Περιήρης ἐνοικῆσαι· γενέσθαι δὲ ὄνομα Οἰχαλίαν τῇ πόλει φασὶν ἀπὸ τοῦ Μελανέως τῆς γυναικός. 4.4.1. ἐπὶ δὲ Φίντα τοῦ Συβότα πρῶτον Μεσσήνιοι τότε τῷ Ἀπόλλωνι ἐς Δῆλον θυσίαν καὶ ἀνδρῶν χορὸν ἀποστέλλουσι· τὸ δέ σφισιν ᾆσμα προσόδιον ἐς τὸν θεὸν ἐδίδαξεν Εὔμηλος, εἶναί τε ὡς ἀληθῶς Εὐμήλου νομίζεται μόνα τὰ ἔπη ταῦτα. ἐγένετο δὲ καὶ πρὸς Λακεδαιμονίους ἐπὶ τῆς Φίντα βασιλείας διαφορὰ πρῶτον, ἀπὸ αἰτίας ἀμφισβητουμένης μὲν καὶ ταύτης, γενέσθαι δὲ οὕτω λεγομένης. 4.4.2. ἔστιν ἐπὶ τοῖς ὅροις τῆς Μεσσηνίας ἱερὸν Ἀρτέμιδος καλουμένης Λιμνάτιδος, μετεῖχον δὲ αὐτοῦ μόνοι Δωριέων οἵ τε Μεσσήνιοι καὶ οἱ Λακεδαιμόνιοι. Λακεδαιμόνιοι μὲν δή φασιν ὡς παρθένους αὑτῶν παραγενομένας ἐς τὴν ἑορτὴν αὐτάς τε βιάσαιντο ἄνδρες τῶν Μεσσηνίων καὶ τὸν βασιλέα σφῶν ἀποκτείναιεν πειρώμενον κωλύειν, Τήλεκλον Ἀρχελάου τοῦ Ἀγησιλάου τοῦ Δορύσσου τοῦ Λαβώτα τοῦ Ἐχεστράτου τοῦ Ἄγιδος, πρός τε δὴ τούτοις τὰς βιασθείσας τῶν παρθένων διεργάσασθαι λέγουσιν αὑτὰς ὑπὸ αἰσχύνης· 4.4.3. Μεσσήνιοι δὲ τοῖς ἐλθοῦσι σφῶν ἐς τὸ ἱερὸν πρωτεύουσιν ἐν Μεσσήνῃ κατὰ ἀξίωμα, τούτοις φασὶν ἐπιβουλεῦσαι Τήλεκλον, αἴτιον δὲ εἶναι τῆς χώρας τῆς Μεσσηνίας τὴν ἀρετήν, ἐπιβουλεύοντα δὲ ἐπιλέξαι Σπαρτιατῶν ὁπόσοι πω γένεια οὐκ εἶχον, τούτους δὲ ἐσθῆτι καὶ κόσμῳ τῷ λοιπῷ σκευάσαντα ὡς παρθένους ἀναπαυομένοις τοῖς Μεσσηνίοις ἐπεισαγαγεῖν, δόντα ἐγχειρίδια· καὶ τοὺς Μεσσηνίους ἀμυνομένους τούς τε ἀγενείους νεανίσκους καὶ αὐτὸν ἀποκτεῖναι Τήλεκλον, Λακεδαιμονίους δὲ—οὐ γὰρ ἄνευ τοῦ κοινοῦ ταῦτα βουλεῦσαι σφῶν τὸν βασιλέα—συνειδότας ὡς ἄρξαιεν ἀδικίας, τοῦ φόνου σφᾶς τοῦ Τηλέκλου δίκας οὐκ ἀπαιτῆσαι. ταῦτα μὲν ἑκάτεροι λέγουσι, πειθέσθω δὲ ὡς ἔχει τις ἐς τοὺς ἑτέρους σπουδῆς. 5.7.8. πρῶτος μὲν ἐν ὕμνῳ τῷ ἐς Ἀχαιίαν ἐποίησεν Ὠλὴν Λύκιος ἀφικέσθαι τὴν Ἀχαιίαν ἐς Δῆλον ἐκ τῶν Ὑπερβορέων τούτων· ἔπειτα δὲ ᾠδὴν Μελάνωπος Κυμαῖος ἐς Ὦπιν καὶ Ἑκαέργην ᾖσεν, ὡς ἐκ τῶν Ὑπερβορέων καὶ αὗται πρότερον ἔτι τῆς Ἀχαιίας ἀφίκοντο καὶ ἐς Δῆλον· 7.2.7. οὐ μὴν πάντα γε τὰ ἐς τὴν θεὸν ἐπύθετο ἐμοὶ δοκεῖν Πίνδαρος, ὃς Ἀμαζόνας τὸ ἱερὸν ἔφη τοῦτο ἱδρύσασθαι στρατευομένας ἐπὶ Ἀθήνας τε καὶ Θησέα. αἱ δὲ ἀπὸ Θερμώδοντος γυναῖκες ἔθυσαν μὲν καὶ τότε τῇ Ἐφεσίᾳ θεῷ, ἅτε ἐπιστάμεναι τε ἐκ παλαιοῦ τὸ ἱερόν, καὶ ἡνίκα Ἡρακλέα ἔφυγον, αἱ δὲ καὶ Διόνυσον τὰ ἔτι ἀρχαιότερα, ἱκέτιδες ἐνταῦθα ἐλθοῦσαι· οὐ μὴν ὑπὸ Ἀμαζόνων γε ἱδρύθη, Κόρησος δὲ αὐτόχθων καὶ Ἔφεσος—Καΰστρου δὲ τοῦ ποταμοῦ τὸν Ἔφεσον παῖδα εἶναι νομίζουσιν—, οὗτοι τὸ ἱερόν εἰσιν οἱ ἱδρυσάμενοι, καὶ ἀπὸ τοῦ Ἐφέσου τὸ ὄνομά ἐστι τῇ πόλει. 7.24.5. ἰόντι δὲ ἐς τὸ πρόσω Σελινοῦς τε ποταμὸς καὶ ἀπωτέρω τεσσαράκοντα Αἰγίου σταδίοις ἐπὶ θαλάσσῃ χωρίον ἐστὶν Ἑλίκη. ἐνταῦθα ᾤκητο Ἑλίκη πόλις καὶ Ἴωσιν ἱερὸν ἁγιώτατον Ποσειδῶνος ἦν Ἑλικωνίου. διαμεμένηκε δέ σφισι, καὶ ὡς ὑπὸ Ἀχαιῶν ἐκπεσόντες ἐς Ἀθήνας καὶ ὕστερον ἐξ Ἀθηνῶν ἐς τὰ παραθαλάσσια ἀφίκοντο τῆς Ἀσίας, σέβεσθαι Ποσειδῶνα Ἑλικώνιον· καὶ Μιλησίοις τε ἰόντι ἐπὶ τὴν πηγὴν τὴν Βιβλίδα Ποσειδῶνος πρὸ τῆς πόλεώς ἐστιν Ἑλικωνίου βωμὸς καὶ ὡσαύτως ἐν Τέῳ περίβολός τε καὶ βωμός ἐστι τῷ Ἑλικωνίῳ θέας ἄξιος. 9.10.2. ἔστι δὲ λόφος ἐν δεξιᾷ τῶν πυλῶν ἱερὸς Ἀπόλλωνος· καλεῖται δὲ ὅ τε λόφος καὶ ὁ θεὸς Ἰσμήνιος, παραρρέοντος τοῦ ποταμοῦ ταύτῃ τοῦ Ἰσμηνοῦ. πρῶτα μὲν δὴ λίθου κατὰ τὴν ἔσοδόν ἐστιν Ἀθηνᾶ καὶ Ἑρμῆς, ὀνομαζόμενοι Πρόναοι· ποιῆσαι δὲ αὐτὸν Φειδίας , τὴν δὲ Ἀθηνᾶν λέγεται Σκόπας · μετὰ δὲ ὁ ναὸς ᾠκοδόμηται. τὸ δὲ ἄγαλμα μεγέθει τε ἴσον τῷ ἐν Βραγχίδαις ἐστὶ καὶ τὸ εἶδος οὐδὲν διαφόρως ἔχον· ὅστις δὲ τῶν ἀγαλμάτων τούτων τὸ ἕτερον εἶδε καὶ τὸν εἰργασμένον ἐπύθετο, οὐ μεγάλη οἱ σοφία καὶ τὸ ἕτερον θεασαμένῳ Κανάχου ποίημα ὂν ἐπίστασθαι. διαφέρουσι δὲ τοσόνδε· ὁ μὲν γὰρ ἐν Βραγχίδαις χαλκοῦ, ὁ δὲ Ἰσμήνιός ἐστι κέδρου. 9.10.3. ἔστι δʼ ἐνταῦθα λίθος ἐφʼ ᾧ Μαντώ φασι τὴν Τειρεσίου καθέζεσθαι. οὗτος μὲν πρὸ τῆς ἐσόδου κεῖται, καί οἱ τὸ ὄνομά ἐστι καὶ ἐς ἡμᾶς ἔτι Μαντοῦς δίφρος· ἐν δεξιᾷ δὲ τοῦ ναοῦ λίθου πεποιημένας εἰκόνας Ἡνιόχης εἶναι, τὴν δὲ Πύρρας λέγουσι, θυγατέρας δὲ αὐτὰς εἶναι Κρέοντος, ὃς ἐδυνάστευεν ἐπιτροπεύων Λαοδάμαντα τὸν Ἐτεοκλέους. 9.10.4. τόδε γε καὶ ἐς ἐμὲ ἔτι γινόμενον οἶδα ἐν Θήβαις· τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ παῖδα οἴκου τε δοκίμου καὶ αὐτὸν εὖ μὲν εἴδους, εὖ δὲ ἔχοντα καὶ ῥώμης, ἱερέα ἐνιαύσιον ποιοῦσιν· ἐπίκλησις δέ ἐστίν οἱ δαφναφόρος, στεφάνους γὰρ φύλλων δάφνης φοροῦσιν οἱ παῖδες. εἰ μὲν οὖν πᾶσιν ὁμοίως καθέστηκεν ἀναθεῖναι δαφνηφορήσαντας χαλκοῦν τῷ θεῷ τρίποδα, οὐκ ἔχω δηλῶσαι, δοκῶ δὲ οὐ πᾶσιν εἶναι νόμον· οὐ γὰρ δὴ πολλοὺς ἑώρων αὐτόθι ἀνακειμένους· οἱ δʼ οὖν εὐδαιμονέστεροι τῶν παίδων ἀνατιθέασιν. ἐπιφανὴς δὲ μάλιστα ἐπί τε ἀρχαιότητι καὶ τοῦ ἀναθέντος τῇ δόξῃ τρίπους ἐστὶν Ἀμφιτρύωνος ἀνάθημα ἐπὶ Ἡρακλεῖ δαφνηφορήσαντι. 9.10.5. ἀνωτέρω δὲ τοῦ Ἰσμηνίου τὴν κρήνην ἴδοις ἄν, ἥντινα Ἄρεώς φασιν ἱερὰν εἶναι καὶ δράκοντα ὑπὸ τοῦ Ἄρεως ἐπιτετάχθαι φύλακα τῇ πηγῇ. πρὸς ταύτῃ τῇ κρήνῃ τάφος ἐστὶ Καάνθου· Μελίας δὲ ἀδελφὸν καὶ Ὠκεανοῦ παῖδα εἶναι Κάανθον λέγουσι, σταλῆναι δὲ ὑπὸ τοῦ πατρὸς ζητήσοντα ἡρπασμένην τὴν ἀδελφήν. ὡς δὲ Ἀπόλλωνα εὑρὼν ἔχοντα τὴν Μελίαν οὐκ ἐδύνατο ἀφελέσθαι, πῦρ ἐτόλμησεν ἐς τὸ τέμενος ἐνεῖναι τοῦ Ἀπόλλωνος τοῦτο ὃ νῦν καλοῦσιν Ἰσμήνιον· καὶ αὐτὸν ὁ θεός, καθά φασιν οἱ Θηβαῖοι, τοξεύει. 9.10.6. Καάνθου μὲν ἐνταῦθά ἐστι μνῆμα, Ἀπόλλωνι δὲ παῖδας ἐκ Μελίας γενέσθαι λέγουσι Τήνερον καὶ Ἰσμηνόν· Τηνέρῳ μὲν Ἀπόλλων μαντικὴν δίδωσι, τοῦ δὲ Ἰσμηνίου τὸ ὄνομα ἔσχεν ὁ ποταμός. οὐ μὴν οὐδὲ τὰ πρότερα ἦν ἀνώνυμος, εἰ δὴ καὶ Λάδων ἐκαλεῖτο πρὶν Ἰσμηνὸν γενέσθαι τὸν Ἀπόλλωνος. 9.12.6. λέγεται δὲ ὡς καὶ τοῦ προσώπου τῷ σχήματι καὶ τῇ τοῦ παντὸς κινήσει σώματος περισσῶς δή τι ἔτερπε τὰ θέατρα· καί οἱ καὶ ᾆσμα πεποιημένον ἐστὶ ἐς προσόδιον ἐς Δῆλον τοῖς ἐπʼ Εὐρίπῳ Χαλκιδεῦσι. τοῦτόν τε οὖν ἐνταῦθα οἱ Θηβαῖοι καὶ Ἐπαμινώνδαν τὸν Πολύμνιδος ἀνέθεσαν. 9.14.2. Θεσπιεῦσι δέ, ὑφορωμένοις τήν τε ἐξ ἀρχῆς ἐκ τῶν Θηβαίων δυσμένειαν καὶ τὴν ἐν τῷ παρόντι αὐτῶν τύχην, τὴν μὲν πόλιν ἔδοξεν ἐκλιπεῖν, ἀναφεύγειν δὲ ἐς Κερησσόν. ἔστι δὲ ἐχυρὸν χωρίον ὁ Κερησσὸς ἐν τῇ Θεσπιέων, ἐς ὃ καὶ πάλαι ποτὲ ἀνεσκευάσαντο κατὰ τὴν ἐπιστρατείαν τὴν Θεσσαλῶν· οἱ Θεσσαλοὶ δὲ τότε, ὡς ἑλεῖν τὸν Κερησσόν σφισι πειρωμένοις ἐφαίνετο ἐλπίδος κρεῖσσον, ἀφίκοντο ἐς Δελφοὺς παρὰ τὸν θεόν, καὶ 9.14.3. αὐτοῖς γίνεται μάντευμα τοιόνδε· Λεῦκτρά τέ μοι σκιόεντα μέλει καὶ Ἀλήσιον οὖδας, καί μοι τὼ Σκεδάσου μέλετον δυσπενθέε κούρα. ἔνθα μάχη πολύδακρυς ἐπέρχεται· οὐδέ τις αὐτήν φράσσεται ἀνθρώπων, πρὶν κούριον ἀγλαὸν ἥβην Δωριέες ὀλέσωσʼ, ὅταν αἴσιμον ἦμαρ ἐπέλθῃ. τουτάκι δʼ ἔστι Κερησσὸς ἁλώσιμος, ἄλλοτε δʼ οὐχί. 9.17.1. πλησίον δὲ Ἀρτέμιδος ναός ἐστιν Εὐκλείας· Σκόπα δὲ τὸ ἄγαλμα ἔργον. ταφῆναι δὲ ἐντὸς τοῦ ἱεροῦ θυγατέρας Ἀντιποίνου λέγουσιν Ἀνδρόκλειάν τε καὶ Ἀλκίδα. μελλούσης γὰρ πρὸς Ὀρχομενίους γίνεσθαι μάχης Θηβαίοις καὶ Ἡρακλεῖ, λόγιόν σφισιν ἦλθεν ἔσεσθαι τοῦ πολέμου κράτος ἀποθανεῖν αὐτοχειρίᾳ θελήσαντος, ὃς ἂν τῶν ἀστῶν ἐπιφανέστατος κατὰ γένους ἀξίωμα ᾖ. Ἀντιποίνῳ μὲν οὖν—τούτῳ γὰρ τὰ ἐς τοὺς προγόνους μάλιστα ὑπῆρχεν ἔνδοξα—οὐχ ἡδὺ ἦν ἀποθνήσκειν πρὸ τοῦ δήμου, ταῖς δὲ Ἀντιποίνου θυγατράσιν ἤρεσκε· διεργασάμεναι δὲ αὑτὰς τιμὰς ἀντὶ τούτων ἔχουσι. 9.17.2. τοῦ ναοῦ δὲ τῆς Εὐκλείας Ἀρτέμιδος λέων ἐστὶν ἔμπροσθε λίθου πεποιημένος· ἀναθεῖναι δὲ ἐλέγετο Ἡρακλῆς Ὀρχομενίους καὶ τὸν βασιλέα αὐτῶν Ἐργῖνον τὸν Κλυμένου νικήσας τῇ μάχῃ. πλησίον δὲ Ἀπόλλων τέ ἐστιν ἐπίκλησιν Βοηδρόμιος καὶ Ἀγοραῖος Ἑρμῆς καλούμενος, Πινδάρου καὶ τοῦτο ἀνάθημα. ἀπέχει δὲ ἡ πυρὰ τῶν Ἀμφίονος παίδων ἥμισυ σταδίου μάλιστα ἀπὸ τῶν τάφων· μένει δὲ ἡ τέφρα καὶ ἐς τόδε ἔτι ἀπὸ τῆς πυρᾶς. 9.22.1. ἐν Τανάγρᾳ δὲ παρὰ τὸ ἱερὸν τοῦ Διονύσου Θέμιδός ἐστιν, ὁ δὲ Ἀφροδίτης, καὶ ὁ τρίτος τῶν ναῶν Ἀπόλλωνος, ὁμοῦ δὲ αὐτῷ καὶ Ἄρτεμίς τε καὶ Λητώ. ἐς δὲ τοῦ Ἑρμοῦ τὰ ἱερὰ τοῦ τε Κριοφόρου καὶ ὃν Πρόμαχον καλοῦσι, τοῦ μὲν ἐς τὴν ἐπίκλησιν λέγουσιν ὡς ὁ Ἑρμῆς σφισιν ἀποτρέψαι νόσον λοιμώδη περὶ τὸ τεῖχος κριὸν περιενεγκών, καὶ ἐπὶ τούτῳ Κάλαμις ἐποίησεν ἄγαλμα Ἑρμοῦ φέροντα κριὸν ἐπὶ τῶν ὤμων· ὃς δʼ ἂν εἶναι τῶν ἐφήβων προκριθῇ τὸ εἶδος κάλλιστος, οὗτος ἐν τοῦ Ἑρμοῦ τῇ ἑορτῇ περίεισιν ἐν κύκλῳ τὸ τεῖχος ἔχων ἄρνα ἐπὶ τῶν ὤμων· 9.26.1. οὕτω μὲν τὸ ἱερὸν τοῦτό ἐστιν ἐξ ἀρχῆς ἅγιον· τοῦ Καβειρίου δὲ ἐν δεξιᾷ πεδίον ἐστὶν ἐπώνυμον Τηνέρου μάντεως, ὃν Ἀπόλλωνος παῖδα εἶναι καὶ Μελίας νομίζουσι, καὶ Ἡρακλέους ἱερὸν μέγα ἐπίκλησιν Ἱπποδέτου· τούς τε γὰρ Ὀρχομενίους φασὶν ἐς τοῦτο ἀφῖχθαι στρατιᾷ καὶ τὸν Ἡρακλέα νύκτωρ τοὺς ἵππους λαβόντα συνδῆσαί σφισι τοὺς ὑπὸ τοῖς ἅρμασι. 9.34.6. τοῦ δὲ ὄρους τοῦ Λαφυστίου πέραν ἐστὶν Ὀρχομενός, εἴ τις Ἕλλησιν ἄλλη πόλις ἐπιφανὴς καὶ αὕτη ἐς δόξαν. εὐδαιμονίας δέ ποτε ἐπὶ μέγιστον προαχθεῖσαν ἔμελλεν ἄρα ὑποδέξεσθαι τέλος καὶ ταύτην οὐ πολύ τι ἀποδέον ἢ Μυκήνας τε καὶ Δῆλον. περὶ δὲ τῶν ἀρχαίων τοιαῦτʼ ἦν ὁπόσα καὶ μνημονεύουσιν. Ἀνδρέα πρῶτον ἐνταῦθα Πηνειοῦ παῖδα τοῦ ποταμοῦ λέγουσιν ἐποικῆσαι καὶ ἀπὸ τούτου τὴν γῆν Ἀνδρηίδα ὀνομασθῆναι· 9.34.7. παραγενομένου δὲ ὡς αὐτὸν Ἀθάμαντος, ἀπένειμε τῆς αὑτοῦ τῷ Ἀθάμαντι τήν τε περὶ τὸ Λαφύστιον χώραν καὶ τὴν νῦν Κορώνειαν καὶ Ἁλιαρτίαν. Ἀθάμας δὲ ἅτε οὐδένα οἱ παίδων τῶν ἀρσένων λελεῖφθαι νομίζων—τὰ μὲν γὰρ ἐς Λέαρχόν τε καὶ Μελικέρτην ἐτόλμησεν αὐτός, Λεύκωνι δὲ ὑπὸ νόσου τελευτῆσαι συνέβη, Φρίξον δὲ ἄρα οὐκ ἠπίστατο ἢ αὐτὸν περιόντα ἢ γένος ὑπολειπόμενον Φρίξου—τούτων ἕνεκα ἐποιήσατο Ἁλίαρτον καὶ Κόρωνον τοὺς Θερσάνδρου τοῦ Σισύφου· Σισύφου γὰρ ἀδελφὸς ἦν ὁ Ἀθάμας. 9.35.3. παρὰ δὲ Ἐτεοκλέους τοῦ Ὀρχομενίου μαθόντες τρισὶν ἤδη νομίζομεν Χάρισιν εὔχεσθαι· καὶ Ἀγγελίων τε καὶ Τεκταῖος †ὅσοι γε Διονύσου †τὸν Ἀπόλλωνα ἐργασάμενοι Δηλίοις τρεῖς ἐποίησαν ἐπὶ τῇ χειρὶ αὐτοῦ Χάριτας· καὶ Ἀθήνῃσι πρὸ τῆς ἐς τὴν ἀκρόπολιν ἐσόδου Χάριτές εἰσι καὶ αὗται τρεῖς, παρὰ δὲ αὐταῖς τελετὴν ἄγουσιν ἐς τοὺς πολλοὺς ἀπόρρητον. 9.40.5. Λεβαδέων δὲ ἔχονται Χαιρωνεῖς. ἐκαλεῖτο δὲ ἡ πόλις καὶ τούτοις Ἄρνη τὸ ἀρχαῖον· θυγατέρα δὲ εἶναι λέγουσιν Αἰόλου τὴν Ἄρνην, ἀπὸ δὲ ταύτης κληθῆναι καὶ ἑτέραν ἐν Θεσσαλίᾳ πόλιν· τὸ δὲ νῦν τοῖς Χαιρωνεῦσιν ὄνομα γεγονέναι ἀπὸ Χαίρωνος, ὃν Ἀπόλλωνός φασιν εἶναι, μητέρα δὲ αὐτοῦ Θηρὼ τὴν Φύλαντος εἶναι. μαρτυρεῖ δὲ καὶ ὁ τὰ ἔπη τὰς μεγάλας Ἠοίας ποιήσας· 10.5.13. τέταρτος δὲ ὑπὸ Τροφωνίου μὲν εἰργάσθη καὶ Ἀγαμήδους , λίθου δὲ αὐτὸν ποιηθῆναι μνημονεύουσι· κατεκαύθη δὲ Ἐρξικλείδου μὲν Ἀθήνῃσιν ἄρχοντος, πρώτῳ δὲ τῆς ὀγδόης Ὀλυμπιάδος ἔτει καὶ πεντηκοστῆς, ἣν Κροτωνιάτης ἐνίκα Διόγνητος. τὸν δʼ ἐφʼ ἡμῶν τῷ θεῷ ναὸν ᾠκοδόμησαν μὲν ἀπὸ τῶν ἱερῶν οἱ Ἀμφικτύονες χρημάτων, ἀρχιτέκτων δέ τις Σπίνθαρος ἐγένετο αὐτοῦ Κορίνθιος. 10.10.3. πλησίον δὲ τοῦ ἵππου καὶ ἄλλα ἀναθήματά ἐστιν Ἀργείων, οἱ ἡγεμόνες τῶν ἐς Θήβας ὁμοῦ Πολυνείκει στρατευσάντων, Ἄδραστός τε ὁ Ταλαοῦ καὶ Τυδεὺς Οἰνέως καὶ οἱ ἀπόγονοι Προίτου καὶ Καπανεὺς Ἱππόνου καὶ Ἐτέοκλος ὁ Ἴφιος, Πολυνείκης τε καὶ ὁ Ἱππομέδων ἀδελφῆς Ἀδράστου παῖς· Ἀμφιαράου δὲ καὶ ἅρμα ἐγγὺς πεποίηται καὶ ἐφεστηκὼς Βάτων ἐπὶ τῷ ἅρματι ἡνίοχός τε τῶν ἵππων καὶ τῷ Ἀμφιαράῳ καὶ ἄλλως προσήκων κατὰ οἰκειότητα· τελευταῖος δὲ Ἀλιθέρσης ἐστὶν αὐτῶν. 10.10.4. οὗτοι μὲν δὴ Ὑπατοδώρου καὶ Ἀριστογείτονός εἰσιν ἔργα, καὶ ἐποίησαν σφᾶς, ὡς αὐτοὶ Ἀργεῖοι λέγουσιν, ἀπὸ τῆς νίκης ἥντινα ἐν Οἰνόῃ τῇ Ἀργείᾳ αὐτοί τε καὶ Ἀθηναίων ἐπίκουροι Λακεδαιμονίους ἐνίκησαν. ἀπὸ δὲ τοῦ αὐτοῦ ἐμοὶ δοκεῖν ἔργου καὶ τοὺς Ἐπιγόνους ὑπὸ Ἑλλήνων καλουμένους ἀνέθεσαν οἱ Ἀργεῖοι· κεῖνται γὰρ δὴ εἰκόνες καὶ τούτων, Σθένελος καὶ Ἀλκμαίων, κατὰ ἡλικίαν ἐμοὶ δοκεῖν πρὸ Ἀμφιλόχου τετιμημένος, ἐπὶ δὲ αὐτοῖς Πρόμαχος καὶ Θέρσανδρος καὶ Αἰγιαλεύς τε καὶ Διομήδης· ἐν μέσῳ δὲ Διομήδους καὶ τοῦ Αἰγιαλέως ἐστὶν Εὐρύαλος. 10.10.5. ἀπαντικρὺ δὲ αὐτῶν ἀνδριάντες τε εἰσὶν ἄλλοι· τούτους δὲ ἀνέθεσαν οἱ Ἀργεῖοι τοῦ οἰκισμοῦ τοῦ Μεσσηνίων Θηβαίοις καὶ Ἐπαμινώνδᾳ μετασχόντες. ἡρώων δέ εἰσιν αἱ εἰκόνες, Δαναὸς μὲν βασιλέων ἰσχύσας τῶν ἐν Ἄργει μέγιστον, Ὑπερμήστρα δὲ ἅτε καθαρὰ χεῖρας μόνη τῶν ἀδελφῶν· παρὰ δὲ αὐτὴν καὶ ὁ Λυγκεὺς καὶ ἅπαν τὸ ἐφεξῆς αὐτῶν γένος τὸ ἐς Ἡρακλέα τε καὶ ἔτι πρότερον καθῆκον ἐς Περσέα. 10.28.6. περισσῶς δὲ ἄρα εὐσεβείᾳ θεῶν ἔτι προσέκειντο οἱ ἄνθρωποι, ὡς Ἀθηναῖοί τε δῆλα ἐποίησαν, ἡνίκα εἷλον Ὀλυμπίου Διὸς ἐν Συρακούσαις ἱερόν, οὔτε κινήσαντες τῶν ἀναθημάτων οὐδὲν τὸν ἱερέα τε τὸν Συρακούσιον φύλακα ἐπʼ αὐτοῖς ἐάσαντες· ἐδήλωσε δὲ καὶ ὁ Μῆδος Δᾶτις λόγοις τε οὓς εἶπε πρὸς Δηλίους καὶ τῷ ἔργῳ, ἡνίκα ἐν Φοινίσσῃ νηὶ ἄγαλμα εὑρὼν Ἀπόλλωνος ἀπέδωκεν αὖθις Ταναγραίοις ἐς Δήλιον. οὕτω μὲν τὸ θεῖον καὶ οἱ πάντες τότε ἦγον ἐν τιμῇ, καὶ ἐπὶ λόγῳ τοιούτῳ τὰ ἐς τὸν συλήσαντα ἱερὰ ἔγραψε Πολύγνωτος. | 1.17.2. In the gymnasium not far from the market-place, called Ptolemy's from the founder, are stone Hermae well worth seeing and a likeness in bronze of Ptolemy. Here also is Juba the Libyan and Chrysippus The Stoic philosopher, 280-207 B.C. of Soli . Hard by the gymnasium is a sanctuary of Theseus, where are pictures of Athenians fighting Amazons. This war they have also represented on the shield of their Athena and upon the pedestal of the Olympian Zeus. In the sanctuary of Theseus is also a painting of the battle between the Centaurs and the Lapithae. Theseus has already killed a Centaur, but elsewhere the fighting is still undecided. 1.17.3. The painting on the third wall is not intelligible to those unfamiliar with the traditions, partly through age and partly because Micon has not represented in the picture the whole of the legend. When Minos was taking Theseus and the rest of the company of young folk to Crete he fell in love with Periboea, and on meeting with determined opposition from Theseus, hurled insults at him and denied that he was a son of Poseidon, since he could not recover for him the signet-ring, which he happened to be wearing, if he threw it into the sea. With these words Minos is said to have thrown the ring, but they say that Theseus came up from the sea with that ring and also with a gold crown that Amphitrite gave him. 1.17.6. Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea , but he was aware that Theseus, if ever he returned from Thesprotia , would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried his bones to Athens . 1.18.5. Hard by is built a temple of Eileithyia, who they say came from the Hyperboreans to Delos and helped Leto in her labour; and from Delos the name spread to other peoples. The Delians sacrifice to Eileithyia and sing a hymn of Olen . But the Cretans suppose that Eileithyia was born at Auunisus in the Cnossian territory, and that Hera was her mother. Only among the Athenians are the wooden figures of Eileithyia draped to the feet. The women told me that two are Cretan, being offerings of Phaedra, and that the third, which is the oldest, Erysichthon brought from Delos . 1.31.2. At Prasiae is a temple of Apollo. Hither they say are sent the first-fruits of the Hyperboreans, and the Hyperboreans are said to hand them over to the Arimaspi, the Arimaspi to the Issedones, from these the Scythians bring them to Sinope, thence they are carried by Greeks to Prasiae, and the Athenians take them to Delos . The first-fruits are hidden in wheat straw, and they are known of none. There is at Prasiae a monument to Erysichthon, who died on the voyage home from Delos , after the sacred mission thither. 2.16.6. In the ruins of Mycenae is a fountain called Persea; there are also underground chambers of Atreus and his children, in which were stored their treasures. There is the grave of Atreus, along with the graves of such as returned with Agamemnon from Troy , and were murdered by Aegisthus after he had given them a banquet. As for the tomb of Cassandra, it is claimed by the Lacedaemonians who dwell around Amyclae. Agamemnon has his tomb, and so has Eurymedon the charioteer, while another is shared by Teledamus and Pelops, twin sons, they say, of Cassandra, 2.17.3. It is said that the architect of the temple was Eupolemus, an Argive . The sculptures carved above the pillars refer either to the birth of Zeus and the battle between the gods and the giants, or to the Trojan war and the capture of Ilium . Before the entrance stand statues of women who have been priestesses to Hera and of various heroes, including Orestes. They say that Orestes is the one with the inscription, that it represents the Emperor Augustus. In the fore-temple are on the one side ancient statues of the Graces, and on the right a couch of Hera and a votive offering, the shield which Menelaus once took from Euphorbus at Troy . 2.18.8. So they expelled Tisamenus from Lacedaemon and Argos , and the descendants of Nestor from Messenia , namely Alcmaeon, son of Sillus, son of Thrasymedes, Peisistratus, son of Peisistratus, and the sons of Paeon, son of Antilochus, and with them Melanthus, son of Andropompus, son of Borus, son of Penthilus, son of Periclymenus. So Tisamenus and his sons went with his army to the land that is now Achaia . 2.18.9. To what people Peisistratus retreated I do not know, but the rest of the Neleidae went to Athens , and the clans of the Paeonidae and of the Alcmaeonidae were named after them. Melanthus even came to the throne, having deposed Thymoetes the son of Oxyntes; for Thymoetes was the last Athenian king descended from Theseus. 2.20.6. Not far from the statues are shown the tomb of Danaus and a cenotaph of the Argives who met their death at Troy or on the journey home. Here there is also a sanctuary of Zeus the Saviour. Beyond it is a building where the Argive women bewail Adonis. On the right of the entrance is the sanctuary of Cephisus. It is said that the water of this river was not utterly destroyed by Poseidon, but that just in this place, where the sanctuary is, it can be heard flowing under the earth. 2.21.2. In front of it stands an altar of Zeus Phyxius (God of Fight), and near is the tomb of Hypermnestra, the mother of Amphiaraus, the other tomb being that of Hypermnestra, the daughter of Danaus, with whom is also buried Lynceus. Opposite these is the grave of Talaus, the son of Bias; the history of Bias and his descendants I have already given. 2.22.4. Here is a sanctuary of Poseidon, surnamed Prosclystius (Flooder), for they say that Poseidon inundated the greater part of the country because Inachus and his assessors decided that the land belonged to Hera and not to him. Now it was Hera who induced Poseidon to send the sea back, but the Argives made a sanctuary to Poseidon Prosclystius at the spot where the tide ebbed. 2.22.8. As you go along a straight road to a gymnasium, called Cylarabis after the son of Sthenelus, you come to the grave of Licymnius, the son of Electryon, who, Homer says, was killed by Tleptolemus, the son of Heracles for which homicide Tleptolemus was banished from Argos . On turning a little aside from the road to Cylarabis and to the gate there, you come to the tomb of Sacadas, who was the first to play at Delphi the Pythian flute-tune; 2.22.9. the hostility of Apollo to flute-players, which had lasted ever since the rivalry of Marsyas the Silenus, is supposed to have stayed because of this Sacadas. In the gymnasium of Cylarabes is an Athena called Pania; they show also the graves of Sthenelus and of Cylarabes himself. Not far from the gymnasium has been built a common grave of those Argives who sailed with the Athenians to enslave Syracuse and Sicily . 2.32.5. On the citadel is a temple of Athena, called Sthenias. The wooden image itself of the goddess I was made by CalIon, of Aegina . early fifth cent. B.C. Callon was a pupil of Tectaeus and Angelion, who made the image of Apollo for the Delians. Angelion and Tectaeus were trained in the school of Dipoenus and Scyllis. 2.32.8. Outside the wall there is also a sanctuary of Poseidon Nurturer (Phytalmios). For they say that, being wroth with them, Poseidon smote the land with barrenness, brine (halme) reaching the seeds and the roots of the plants (phyta), The epithet phytalmios means nourishing, but to judge from the story he gives, Pausanias must have connected it with the Greek words for brine and plant. until, appeased by sacrifices and prayers, he ceased to send up the brine upon the earth. Above the temple of Poseidon is Demeter Lawbringer (Thesmophoros), set up, they say, by Althepus. 2.33.2. Calaurea, they say, was sacred to Apollo of old, at the time when Delphi was sacred to Poseidon. Legend adds that the two gods exchanged the two places. They still say this, and quote an oracle:— Delos and Calaurea alike thou lovest to dwell in, Pytho , too, the holy, and Taenarum swept by the high winds. Unknown . At any rate, there is a holy sanctuary of Poseidon here, and it is served by a maiden priestess until she reaches an age fit for marriage. 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. 2.36.3. From Mases there is a road on the right to a headland called Struthus (Sparrow Peak). From this headland by way of the summits of the mountains the distance to the place called Philanorium and to the Boleoi is two hundred and fifty stades. These Boleoi are heaps of unhewn stones. Another place, called Twins, is twenty stades distant from here. There is here a sanctuary of Apollo, a sanctuary of Poseidon, and in addition one of Demeter. The images are of white marble, and are upright. 2.37.1. At this mountain begins the grove, which consists chiefly of plane trees, and reaches down to the sea. Its boundaries are, on the one side the river Pantinus, on the other side another river, called Amymane, after the daughter of Danaus. Within the grave are images of Demeter Prosymne and of Dionysus. of Demeter there is a seated image of no great size. 2.37.2. Both are of stone, but in another temple is a seated wooden image of Dionysus Saotes (Savior), while by the sea is a stone image of Aphrodite. They say that the daughters of Danaus dedicated it, while Danaus himself made the sanctuary of Athena by the Pontinus. The mysteries of the Lernaeans were established, they say, by Philammon. Now the words which accompany the ritual are evidently of no antiquity 2.37.3. and the inscription also, which I have heard is written on the heart made of orichalcum, was shown not to be Philammon's by Arriphon, an Aetolian of Triconium by descent, who now enjoys a reputation second to none among the Lycians; excellent at original research, he found the clue to this problem in the following way: the verses, and the prose interspersed among the verses, are all written in Doric. But before the return of the Heracleidae to the Peloponnesus the Argives spoke the same dialect as the Athenians, and in Philammon's day I do not suppose that even the name Dorians was familiar to all Greek ears. 3.3.6. When Lichas arrived the Spartans were seeking the bones of Orestes in accordance with an oracle. Now Lichas inferred that they were buried in a smithy, the reason for this inference being this. Everything that he saw in the smithy he compared with the oracle from Delphi , likening to the winds the bellows, for that they too sent forth a violent blast, the hammer to the “stroke,” the anvil to the “counterstroke” to it, while the iron is naturally a “woe to man,” because already men were using iron in warfare. In the time of those called heroes the god would have called bronze a woe to man. 3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros. 4.2.2. Some time later, as no descendant of Polycaon survived (in my opinion his house lasted for five generations, but no more), they summoned Perieres, the son of Aeolus, as king. To him, the Messenians say, came Melaneus, a good archer and considered for this reason to be a son of Apollo; Perieres assigned to him as a dwelling a part of the country now called the Carnasium, but which then received the name Oechalia , derived, as they say, from the wife of Melaneus. 4.4.1. In the reign of Phintas the son of Sybotas the Messenians for the first time sent an offering and chorus of men to Apollo at Delos . Their processional hymn to the god was composed by Eumelus, this poem being the only one of his that is considered genuine. It was in the reign of Phintas that a quarrel first took place with the Lacedaemonians. The very cause is disputed, but is said to have been as follows: 4.4.2. There is a sanctuary of Artemis called Limnatis (of the Lake) on the frontier of Messenian, in which the Messenians and the Lacedaemonians alone of the Dorians shared. According to the Lacedaemonians their maidens coming to the festival were violated by Messenian men and their king was killed in trying to prevent it. He was Teleclus the son of Archelaus, son of Agesilaus, son of Doryssus, son of Labotas, son of Echestratus, son of Agis. In addition to this they say that the maidens who were violated killed themselves for shame. 4.4.3. The Messenians say that a plot was formed by Teleclus against persons of the highest rank in Messene who had come to the sanctuary, his incentive being the excellence of the Messenian land; in furtherance of his design he selected some Spartan youths, all without beards, dressed them in girls' clothes and ornaments, and providing them with daggers introduced them among the Messenians when they were resting; the Messenians, in defending themselves, killed the beardless youths and Teleclus himself; but the Lacedaemonians, they say, whose king did not plan this without the general consent, being conscious that they had begun the wrong, did not demand justice for the murder of Teleclus. These are the accounts given by the two sides; one may believe them according to one's feelings towards either side. 5.7.8. Olen the Lycian, in his hymn to Achaeia, was the first to say that from these Hyperboreans Achaeia came to Delos . When Melanopus of Cyme composed an ode to Opis and Hecaerge declaring that these, even before Achaeia, came to Delos from the Hyperboreans. 7.2.7. Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus , who is thought to have been a son of the river Cayster, and from Ephesus the city received its name. 7.24.5. Going on further you come to the river Selinus , and forty stades away from Aegium is a place on the sea called Helice. Here used to be situated a city Helice, where the Ionians had a very holy sanctuary of Heliconian Poseidon. Their worship of Heliconian Poseidon has remained, even after their expulsion by the Achaeans to Athens , and subsequently from Athens to the coasts of Asia . At Miletus too on the way to the spring Biblis there is before the city an altar of Heliconian Poseidon, and in Teos likewise the Heliconian has a precinct and an altar, well worth seeing. 9.10.2. On the right of the gate is a hill sacred to Apollo. Both the hill and the god are called Ismenian, as the river Ismenus Rows by the place. First at the entrance are Athena and Hermes, stone figures and named Pronai (of the fore-temple). The Hermes is said to have been made by Pheidias, the Athena by Scopas. The temple is built behind. The image is in size equal to that at Branchidae ; and does not differ from it at all in shape. Whoever has seen one of these two images, and learnt who was the artist, does not need much skill to discern, when he looks at the other, that it is a work of Canachus. The only difference is that the image at Branchidae is of bronze, while the Ismenian is of cedar-wood. 9.10.3. Here there is a stone, on which, they say, used to sit Manto, the daughter of Teiresias. This stone lies before the entrance, and they still call it Manto's chair. On the right of the temple are statues of women made of stone, said to be portraits of Henioche and Pyrrha, daughters of Creon, who reigned as guardian of Laodamas, the son of Eteocles. 9.10.4. The following custom is, to my knowledge, still carried out in Thebes . A boy of noble family, who is himself both handsome and strong, is chosen priest of Ismenian Apollo for a year. He is called Laurel-bearer, for the boys wear wreaths of laurel leaves. I cannot say for certain whether all alike who have worn the laurel dedicate by custom a bronze tripod to the god; but I do not think that it is the rule for all, because I did not see many votive tripods there. But the wealthier of the boys do certainly dedicate them. Most remarkable both for its age and for the fame of him who dedicated it is a tripod dedicated by Amphitryon for Heracles after he had worn the laurel. 9.10.5. Higher up than the Ismenian sanctuary you may see the fountain which they say is sacred to Ares, and they add that a dragon was posted by Ares as a sentry over the spring. By this fountain is the grave of Caanthus. They say that he was brother to Melia and son to Ocean, and that he was commissioned by his father to seek his sister, who had been carried away. Finding that Apollo had Melia, and being unable to get her from him, he dared to set fire to the precinct of Apollo that is now called the Ismenian sanctuary. The god, according to the Thebans, shot him. 9.10.6. Here then is the tomb of Caanthus. They say that Apollo had sons by Melia, to wit, Tenerus and Ismenus. To Tenerus Apollo gave the art of divination, and from Ismenus the river got its name. Not that the river was nameless before, if indeed it was called Ladon before Ismenus was born to Apollo. 9.12.6. It is also said that he gave his audience untold delight by the expression of his face and by the movement of his whole body. He also composed for the Chalcidians on the Euripus a processional tune for their use in Delos . So the Thebans set up here a statue of this man, and like-wise one of Epaminondas, son of Polymnis. 9.14.2. The Thespians, apprehensive because of the ancient hostility of Thebes and its present good fortune, resolved to abandon their city and to seek a refuge in Ceressus. It is a stronghold in the land of the Thespians, in which once in days of old they had established themselves to meet the invasion of the Thessalians. On that occasion the Thessalians tried to take Ceressus, but success seemed hopeless. So they consulted the god at Delphi , 9.14.3. and received the following response:— A care to me is shady Leuctra, and so is the Alesian soil; A care to me are the two sorrowful girls of Scedasus. There a tearful battle is nigh, and no one will foretell it, Until the Dorians have lost their glorious youth, When the day of fate has come. Then may Ceressus be captured, but at no other time. 9.17.1. Near is the temple of Artemis of Fair Fame. The image was made by Scopas. They say that within the sanctuary were buried Androcleia and Aleis, daughters of Antipoenus. For when Heracles and the Thebans were about to engage in battle with the Orchomenians, an oracle was delivered to them that success in the war would be theirs if their citizen of the most noble descent would consent to die by his own hand. Now Antipoenus, who had the most famous ancestors, was loath to die for the people, but his daughters were quite ready to do so. So they took their own lives and are honored therefor. 9.17.2. Before the temple of Artemis of Fair Fame is a lion made of stone, said to have been dedicated by Heracles after he had conquered in the battle the Orchomenians and their king, Erginus son of Clymenus. Near it is Apollo surnamed Rescuer, and Hermes called of the Market-place, another of the votive offerings of Pindar. The pyre of the children of Amphion is about half a stade from the graves. The ashes from the pyre are still there. 9.22.1. Beside the sanctuary of Dionysus at Tanagra are three temples, one of Themis, another of Aphrodite, and the third of Apollo; with Apollo are joined Artemis and Leto. There are sanctuaries of Hermes Ram-bearer and of Hermes called Champion. They account for the former surname by a story that Hermes averted a pestilence from the city by carrying a ram round the walls; to commemorate this Calamis made an image of Hermes carrying a ram upon his shoulders. Whichever of the youths is judged to be the most handsome goes round the walls at the feast of Hermes, carrying a lamb on his shoulders. 9.26.1. So sacred this sanctuary has been from the beginning. On the right of the sanctuary is a plain named after Tenerus the seer, whom they hold to be a son of Apollo by Melia; there is also a large sanctuary of Heracles surnamed Hippodetus (Binder of Horses). For they say that the Orchomenians came to this place with an army, and that Heracles by night took their chariot-horses and bound them tight. 9.34.6. Over against Mount Laphystius is Orchomenus , as famous a city as any in Greece . Once raised to the greatest heights of prosperity, it too was fated to fall almost as low as Mycenae and Delos . Its ancient history is confined to the following traditions. They say that Andreus, son of the river Peneius, was the first to settle here, and after him the land Andreis was named. 9.34.7. When Athamas joined him, he assigned to him, of his own land, the territory round Mount Laphystius with what are now the territories of Coroneia and Haliartus. Athamas, thinking that none of his male children were left, adopted Haliartus and Coronus, the sons of Thersander, the son of Sisyphus, his brother. For he himself had put to death Learchus and Melicertes; Leucon had fallen sick and died; while as for Phrixus, Athamas did not know if he survived or had descendants surviving. 9.35.3. It was from Eteocles of Orchomenus that we learned the custom of praying to three Graces. And Angelion and Tectaus, sons of Dionysus, The text here is corrupt. The two emendations mentioned in the critical notes would give either (a) “the pair who made . . ."or (b) “who made the statue of Dionysodotus for the Delians. . .” who made the image of Apollo for the Delians, set three Graces in his hand. Again, at Athens , before the entrance to the Acropolis, the Graces are three in number; by their side are celebrated mysteries which must not be divulged to the many. 9.40.5. Next to Lebadeia comes Chaeroneia. Its name of old was Arne , said to have been a daughter of Aeolus, who gave her name also to a city in Thessaly . The present name of Chaeroneia, they say, is derived from Chaeron, reputed to be a son of Apollo by Thero, a daughter of Phylas. This is confirmed also by the writer of the epic poem, the Great Eoeae :— 10.5.13. The fourth temple was made by Trophonius and Agamedes; the tradition is that it was made of stone. It was burnt down in the archonship of Erxicleides at Athens , in the first year of the fifty-eighth Olympiad, 548 B.C when Diognetus of Crotona was victorious. The modern temple was built for the god by the Amphictyons from the sacred treasures, and the architect was one Spintharus of Corinth . 10.10.3. Near the horse are also other votive offerings of the Argives, likenesses of the captains of those who with Polyneices made war on Thebes : Adrastus, the son of Talaus, Tydeus, son of Oeneus, the descendants of Proetus, namely, Capaneus, son of Hipponous, and Eteoclus, son of Iphis, Polyneices, and Hippomedon, son of the sister of Adrastus. Near is represented the chariot of Amphiaraus, and in it stands Baton, a relative of Amphiaraus who served as his charioteer. The last of them is Alitherses. 10.10.4. These are works of Hypatodorus and Aristogeiton, who made them, as the Argives themselves say, from the spoils of the victory which they and their Athenian allies won over the Lacedaemonians at Oenoe in Argive territory. 463-458 B.C From spoils of the same action, it seems to me, the Argives set up statues of those whom the Greeks call the Epigoni. For there stand statues of these also, Sthenelus, Alcmaeon, who I think was honored before Amphilochus on account of his age, Promachus also, Thersander, Aegialeus and Diomedes. Between Diomedes and Aegialeus is Euryalus. 10.10.5. Opposite them are other statues, dedicated by the Argives who helped the Thebans under Epaminondas to found Messene . The statues are of heroes: Danaus, the most powerful king of Argos , and Hypermnestra, for she alone of her sisters kept her hands undefiled. By her side is Lynceus also, and the whole family of them to Heracles, and further back still to Perseus. 10.28.6. So it appears that in those days men laid the greatest stress on piety to the gods, as the Athenians showed when they took the sanctuary of Olympian Zeus at Syracuse ; they moved none of the offerings, but left the Syracusan priest as their keeper. Datis the Persian too showed his piety in his address to the Delians, and in this act as well, when having found an image of Apollo in a Phoenician ship he restored it to the Tanagraeans at Delium . So at that time all men held the divine in reverence, and this is why Polygnotus has depicted the punishment of him who committed sacrilege. |
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| 95. Aelius Aristides, Orations, 38.11-38.12 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98 |
| 96. Aelian, Varia Historia, 3.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 380 |
| 97. Polyaenus, Stratagems, 1.12, 7.43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 348, 358, 362, 364 |
| 98. Lucian, The Dance, 17, 16 (2nd cent. CE - 2nd 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, 71 |
| 99. Athanasius, Quaestio 136 E Quaestionibus Ad Antiochum Ducem (E Cod. Guelferbytanogudiano 51) [Sp], None (3rd cent. CE - 4th 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, 363, 364 |
| 100. Philostratus, Pictures, 1.25, 2.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87, 345, 347, 348 |
| 101. Macrobius, Saturnalia, 1.17.55 (4th cent. CE - 5th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 79 |
| 102. Macrobius, Saturnalia, 1.17.55 (4th cent. CE - 5th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 79 |
| 103. Nonnus, Dionysiaca, 14.44-14.48 (4th cent. CE - 5th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 104. John Chrysostomin Dictum Pauli, In Dictum Pauli Nolo Vos Ignorare, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 104 |
| 105. John Chrysostom, In Dictum Pauli: Nolo Vos Ignorare, 1 (4th cent. CE - 5th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 104 |
| 106. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 252.5-252.6 (4th cent. CE - 4th 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, 376 |
| 107. Gregory of Nazianzus, In Theophania (Orat. 38), None (4th cent. CE - 4th 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, 23, 318 |
| 108. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 598, 657 (4th cent. CE - 5th 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, 318 |
| 109. Diodore of Tarsus, Commentary On The Psalms, 3.237-3.239, 4.17, 4.20, 4.36-4.54, 4.160-4.161, 4.278-4.294, 6.74 (4th cent. CE - 4th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 85, 98, 104, 121, 242, 343, 362 |
| 110. Hesychius of Alexandria, Lexicon, α 1869 (5th cent. CE - 6th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 122 |
| 111. Justinian, Codex Justinianus, 30, 40-41 (5th cent. CE - 6th 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, 85 |
| 112. Hesychius of Alexandria, Lexicon (A-O), α 1869 (5th cent. CE - 6th cent. CE) Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 122 |
| 113. John of Damascus, Ex Thesauro Orthodoxiae Nicetae Chroniatae, 768, 770-773, 769 (7th cent. CE - 7th 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, 101 |
| 114. Epigraphy, Ig Vii, 2455, 2711, 2729, 2792, 2858-2869, 2871, 3087, 3172, 3407, 3426, 20 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109 |
| 115. Epigraphy, Ig Xii,2, 526 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 116. Epigraphy, Lscg, 156, 165 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77 |
| 117. Epigraphy, Chios, 76 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 76 |
| 118. Epigraphy, Cid, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87 |
| 119. Epigraphy, Cig, 2653 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 120. Papyri, P.Oxy., 1241, 1792(Π7), 2625 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94 |
| 121. Anastasius of Sinai, Ep. Ad Simpl., 1.299.6-1.299.7 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 79 |
| 122. Epigraphy, Id, 100, 104, 199, 2, 328, 353, 366, 53, 253 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90 |
| 123. Epigraphy, Ig Xii Suppl., 151, 24, 264 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87 |
| 124. Anon., Song Against The Marcionites (Carmen Adv. Marc.)(Ed. Pollmann), 35 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98 |
| 125. Papyri, Sp, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109, 242 |
| 126. Epigraphy, Ig I , 1481-1499, 1502, 310 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 127. Anon.Midrash Ha-Gadol Ex, 22, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 376 |
| 128. Epigraphy, Ig Ii2, 3634.1 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109, 382 |
| 129. Epigraphy, Ig Xii,1, 1237, 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 |
| 130. Antiphanes, Stratiotes, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 323 |
| 131. Apocryphon of James, On Isaac, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 348 |
| 132. Apocryphon of James, Sermon, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 133. Epigraphy, Ig Iv, 54, 557, 658, 559 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 151 |
| 134. Mimnermus, Fragments, 9-10 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 86, 311 |
| 135. Anon., Tanhuma Emor, 35, 1 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94 |
| 136. Epigraphy, Agora 18, 1605 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103 |
| 137. Papyri, P. Apokrimata, 114, 149, 95, 155 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 108 |
| 138. Scylax of Caryanda, Periplus of Pseudo-Scylax, 14 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324 |
| 139. Stephanos Ho Byzantios, Ethnica, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 317 |
140. Strabo, Geography, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109 | 9.2.7. Then one comes to Delium, the sanctuary of Apollo, which is a reproduction of that in Delos. It is a small town of the Tanagraeans, thirty stadia distant from Aulis. It was to this place that the Athenians, after their defeat in battle, made their headlong flight; and in the flight Socrates the philosopher, who was serving on foot, since his horse had got away from him, saw Xenophon the son of Gryllus lying on the ground, having fallen from his horse, and took him up on his shoulders and carried him in safety for many stadia, until the flight ceased. |
|
141. Vergil, Aeneis, 3.126-3.127, 3.552, 11.532-11.533 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 85, 122, 324 | 3.126. hast often blessed my prayer, O, give to me 3.127. a hearth and home, and to this war-worn band 3.552. thy path will show, and Phoebus bless thy prayer. 11.532. thou madman! Aye, with thy vile, craven soul 11.533. disturb the general cause. Extol the power |
|
| 142. Anon., Scholia On Argonautika, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 143. Anon., Scholia To Lykophron, Alexandra, 355, 722-724, 966, 725 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318 |
| 144. Anon., Scholia To Eur. Or., 46, 1246 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 177 |
| 145. Anon., Scholia To Pindar, Paeans, 4.61, 5.45 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84, 101 |
| 146. Anon., Scholia On Homer'S Iliad, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98 |
| 147. Anon., Scholia To Pindar, Olympian Odes, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109 |
| 148. Anon., Scholia On Callimachus Aet., None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 97 |
| 149. Epigraphy, Inscr. De Delos, 107, 31, 52, 63-64, 27 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94, 177 |
| 150. Epigraphy, Ig, 108-109, 130, 235, 245, 247, 7, 52 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77 |
| 151. Various, Anthologia Palatina, 3.16, 6.13, 9.743 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 100, 313, 362 |
| 152. Euripides, Polyidos Fragments, 634-643, 645-646, 644 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91 |
| 153. Quodvultdeus, De Cataclysmo, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 87 |
| 154. Ps.-Chrysostom, Synopsis Sacrae Scripturae, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92, 105, 106, 107 |
| 155. Epigraphy, Fasti Maffeiani,, 368, 40, 43, 64, 367 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98 |
| 156. Anon., Catenae (Cramer), 11.2, 12.3-12.4 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 382, 388 |
| 157. Pseudo-Chrysostom, Serm. Pasch., 20, 12 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 96 |
| 158. [Pseudo-Aristotle], De Mirabilibus Auscultationibus, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 348 |
| 159. Epigraphy, Ml, 789.17, 844.16-844.18 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 242, 344 |
| 160. Epigraphy, Lscgsupp., 495, 501, 503, 502 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 161. Hildegarde of Bingen, Sciv., 4.35, 12.43-12.44 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 86 |
| 162. Epigraphy, Inscr. Ltd., None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91 |
| 163. Epigraphy, Hg, 3639 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77 |
| 164. Epigraphy, Ig Xii,5, 571.5-571.6 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 74, 90 |
| 165. Quintus Serenus Sammonicus, Rhetorica Ad Herennium, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362, 363 |
| 166. Ps.-Hieronymus, Ep., 47 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 167. Ps. Dionysius The Areopagite, Prol., 2.2 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 94 |
| 168. Plb., Republic, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 379 |
| 169. Epigraphy, Lsag, 94.4, 95.11 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another •network, of myths and rituals (also myth-ritual web, grid, framework), channelling of several different Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 359, 368 |
| 170. Epigraphy, Lindos Ii, 228, 282 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124 |
| 171. Phanodemus, Fgrh 325, 16.3-16.4 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109, 379 |
| 172. Ph., Rhet., None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375 |
| 173. Ph., Pr., None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 349 |
| 174. Petronius, Fragments, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 175. Papyri, O.Brit Mus.Copt.Ad., None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 84 |
| 176. Epigraphy, Knidos, 91.1 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), economic dimension of (aegean, rhodes) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 177. Maximus The Confessor, Amb. Ad Io., 5 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 348 |
| 179. John Chrysostom, Hom. In Ign. Mart., 2, 1 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 346 |
| 180. John Chrysostom, Hom. In Epist. Ii Ad Thessal., 5 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 376 |
| 182. Epigraphy, Iscr. Di Cos, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 372 |
| 183. Hippocrates, De Morbis Mulierum, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 98 |
| 184. Gregory of Nazianzus, Oratorio, 38 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 343 |
| 185. Gregory of Nazianzus, Hom. I In Cant., 5 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 82 |
| 186. Gregory of Nazianzus, Exh. Ad Mon., 125, 137, 81, 164 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90 |
| 187. Gregory of Nazianzus, De Opif., None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 90 |
| 188. Rufinus, Sacramentarium Veronense, None Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), several interlocking (central greece) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 345 |
| 189. Sallust, Fragmenta Dubia Vel Falsa, 216, 227 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324 |
| 191. Targum, Targum Ps.-Jn. Deut., 80 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 380 |
| 192. Epigraphy, Ig Xii,7, 220-226, 388-389, 420, 50, 71-74, 82-85, 87 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 193. Epigraphy, Ig Xii,8, 72 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 76 |
| 194. Epigraphy, Ig Xii,9, 140-143, 191, 266, 276-278, 572, 97-99, 91 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 382 |
| 195. Demetrius Phalereus Rhetor, Eloc. 76 451 N. 121, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 348, 379 |
| 196. Dinarchus, In Harpoc., 645, 644 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 365 |
| 197. Diodore of Tarsus, Cat., 605 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103 |
| 198. Diogenes Atheniensis (Tragic Poet), Diogenes Atheniensis (Tragic Poet), 688 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 76 |
| 199. Dioscorides, Ap. Anth. Pal, 11.283 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 72 |
| 200. Ennodius, Hymnus.De Asc.Dom., 5, 9, 48 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 202. Epicurus, Principal Doctrines, 170 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 362 |
| 203. Epigraphy, Ig Xii,3, 185, 192, 2, 201, 217, 248-249, 254, 259-260, 326, 412, 85, 92, 407 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 245 |
| 204. Epigoni, (Ed. West) Fr., 2.144 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77 |
| 205. Epigraphy, Ae 1994, 1105 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103 |
| 206. Epigraphy, Clara Rhodos Ii (1932), 64 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and regional integration (kopais) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 382 |
| 207. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 208. 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 |
| 209. Epigraphy, Seg, 3.354-3.355, 11.315, 13.547, 18.24, 18.328, 22.417, 27.48, 28.427, 30.44, 33.67, 38.1476 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 74, 86, 124, 151, 359, 362, 364, 382 |
| 210. Epigraphy, Prose Sur Pierre, 360, 31 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 177 |
| 211. Epigraphy, Columella, 994, 957 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 359 |
| 212. Theodosius, Encomium On Michael, 1 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 93 |
| 213. Theodore of Mopsuestia, Ière Hom.Sur La Messe, 1.1 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 317 |
| 214. Theodore of Heracleia, Fr.Mt., 853 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 312 |
| 215. Tatian, Tatian, 52 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 216. Epigraphy, Acta Fratrum Arvalium S.A., 814 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of •network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) •network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109 |
| 217. Epigraphy, Ik Rhod. Peraia, 204 Tagged with subjects: •network, of myths and rituals (also myth-ritual web, grid, framework), forging of in song (aegean) Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 77 |
