1. Hesiod, Works And Days, 72-74, 109-201 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Olymp • Olympian • Pindar, Olympian • gods as elements, Olympian gods
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 39, 235; Shilo (2022), Beyond Death in the Oresteia: Poetics, Ethics, and Politics, 13; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 63
sup>
72 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε
109 χρύσεον μὲν πρώτιστα γένος μερόπων ἀνθρώπων'110 ἀθάνατοι ποίησαν Ὀλύμπια δώματʼ ἔχοντες. 111 οἳ μὲν ἐπὶ Κρόνου ἦσαν, ὅτʼ οὐρανῷ ἐμβασίλευεν· 112 ὥστε θεοὶ δʼ ἔζωον ἀκηδέα θυμὸν ἔχοντες 113 νόσφιν ἄτερ τε πόνων καὶ ὀιζύος· οὐδέ τι δειλὸν 114 γῆρας ἐπῆν, αἰεὶ δὲ πόδας καὶ χεῖρας ὁμοῖοι 115 τέρποντʼ ἐν θαλίῃσι κακῶν ἔκτοσθεν ἁπάντων· 116 θνῇσκον δʼ ὥσθʼ ὕπνῳ δεδμημένοι· ἐσθλὰ δὲ πάντα 117 τοῖσιν ἔην· καρπὸν δʼ ἔφερε ζείδωρος ἄρουρα 118 αὐτομάτη πολλόν τε καὶ ἄφθονον· οἳ δʼ ἐθελημοὶ 119 ἥσυχοι ἔργʼ ἐνέμοντο σὺν ἐσθλοῖσιν πολέεσσιν. 120 ἀφνειοὶ μήλοισι, φίλοι μακάρεσσι θεοῖσιν. 121 αὐτὰρ ἐπεὶ δὴ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 122 τοὶ μὲν δαίμονες ἁγνοὶ ἐπιχθόνιοι καλέονται 123 ἐσθλοί, ἀλεξίκακοι, φύλακες θνητῶν ἀνθρώπων, 124 οἵ ῥα φυλάσσουσίν τε δίκας καὶ σχέτλια ἔργα 125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν, 126 πλουτοδόται· καὶ τοῦτο γέρας βασιλήιον ἔσχον—, 127 δεύτερον αὖτε γένος πολὺ χειρότερον μετόπισθεν 128 ἀργύρεον ποίησαν Ὀλύμπια δώματʼ ἔχοντες, 129 χρυσέῳ οὔτε φυὴν ἐναλίγκιον οὔτε νόημα. 130 ἀλλʼ ἑκατὸν μὲν παῖς ἔτεα παρὰ μητέρι κεδνῇ 131 ἐτρέφετʼ ἀτάλλων, μέγα νήπιος, ᾧ ἐνὶ οἴκῳ. 132 ἀλλʼ ὅτʼ ἄρʼ ἡβήσαι τε καὶ ἥβης μέτρον ἵκοιτο, 133 παυρίδιον ζώεσκον ἐπὶ χρόνον, ἄλγεʼ ἔχοντες 134 ἀφραδίῃς· ὕβριν γὰρ ἀτάσθαλον οὐκ ἐδύναντο 135 ἀλλήλων ἀπέχειν, οὐδʼ ἀθανάτους θεραπεύειν 136 ἤθελον οὐδʼ ἔρδειν μακάρων ἱεροῖς ἐπὶ βωμοῖς, 137 ἣ θέμις ἀνθρώποις κατὰ ἤθεα. τοὺς μὲν ἔπειτα 138 Ζεὺς Κρονίδης ἔκρυψε χολούμενος, οὕνεκα τιμὰς 139 οὐκ ἔδιδον μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν. 140 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψε,— 141 τοὶ μὲν ὑποχθόνιοι μάκαρες θνητοῖς καλέονται, 142 δεύτεροι, ἀλλʼ ἔμπης τιμὴ καὶ τοῖσιν ὀπηδεῖ—, 143 Ζεὺς δὲ πατὴρ τρίτον ἄλλο γένος μερόπων ἀνθρώπων 144 χάλκειον ποίησʼ, οὐκ ἀργυρέῳ οὐδὲν ὁμοῖον, 145 ἐκ μελιᾶν, δεινόν τε καὶ ὄβριμον· οἷσιν Ἄρηος 146 ἔργʼ ἔμελεν στονόεντα καὶ ὕβριες· οὐδέ τι σῖτον 147 ἤσθιον, ἀλλʼ ἀδάμαντος ἔχον κρατερόφρονα θυμόν, 148 ἄπλαστοι· μεγάλη δὲ βίη καὶ χεῖρες ἄαπτοι 149 ἐξ ὤμων ἐπέφυκον ἐπὶ στιβαροῖσι μέλεσσιν. 150 ὧν δʼ ἦν χάλκεα μὲν τεύχεα, χάλκεοι δέ τε οἶκοι 151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. 152 καὶ τοὶ μὲν χείρεσσιν ὕπο σφετέρῃσι δαμέντες 153 βῆσαν ἐς εὐρώεντα δόμον κρυεροῦ Αίδαο 154 νώνυμνοι· θάνατος δὲ καὶ ἐκπάγλους περ ἐόντας 155 εἷλε μέλας, λαμπρὸν δʼ ἔλιπον φάος ἠελίοιο. 156 αὐτὰρ ἐπεὶ καὶ τοῦτο γένος κατὰ γαῖʼ ἐκάλυψεν, 157 αὖτις ἔτʼ ἄλλο τέταρτον ἐπὶ χθονὶ πουλυβοτείρῃ 158 Ζεὺς Κρονίδης ποίησε, δικαιότερον καὶ ἄρειον, 159 ἀνδρῶν ἡρώων θεῖον γένος, οἳ καλέονται 160 ἡμίθεοι, προτέρη γενεὴ κατʼ ἀπείρονα γαῖαν. 161 καὶ τοὺς μὲν πόλεμός τε κακὸς καὶ φύλοπις αἰνή, 162 τοὺς μὲν ὑφʼ ἑπταπύλῳ Θήβῃ, Καδμηίδι γαίῃ, 163 ὤλεσε μαρναμένους μήλων ἕνεκʼ Οἰδιπόδαο, 164 τοὺς δὲ καὶ ἐν νήεσσιν ὑπὲρ μέγα λαῖτμα θαλάσσης 165 ἐς Τροίην ἀγαγὼν Ἑλένης ἕνεκʼ ἠυκόμοιο. 166 ἔνθʼ ἤτοι τοὺς μὲν θανάτου τέλος ἀμφεκάλυψε, 167 τοῖς δὲ δίχʼ ἀνθρώπων βίοτον καὶ ἤθεʼ ὀπάσσας 168 Ζεὺς Κρονίδης κατένασσε πατὴρ ἐς πείρατα γαίης. 169 Πέμπτον δʼ αὖτις ἔτʼ ἄ λλο γένος θῆκʼ εὐρύοπα Ζεὺς 169 ἀνδρῶν, οἳ γεγάασιν ἐπὶ χθονὶ πουλυβοτείρῃ. 169 τοῖσι δʼ ὁμῶς ν εάτοις τιμὴ καὶ κῦδος ὀπηδεῖ. 169 τοῦ γὰρ δεσμὸ ν ἔλυσε πα τὴρ ἀνδρῶν τε θεῶν τε. 169 τηλοῦ ἀπʼ ἀθανάτων· τοῖσιν Κρόνος ἐμβασιλεύει. 170 καὶ τοὶ μὲν ναίουσιν ἀκηδέα θυμὸν ἔχοντες 171 ἐν μακάρων νήσοισι παρʼ Ὠκεανὸν βαθυδίνην, 1
72 ὄλβιοι ἥρωες, τοῖσιν μελιηδέα καρπὸν 173 τρὶς ἔτεος θάλλοντα φέρει ζείδωρος ἄρουρα. 174 μηκέτʼ ἔπειτʼ ὤφελλον ἐγὼ πέμπτοισι μετεῖναι 175 ἀνδράσιν, ἀλλʼ ἢ πρόσθε θανεῖν ἢ ἔπειτα γενέσθαι. 176 νῦν γὰρ δὴ γένος ἐστὶ σιδήρεον· οὐδέ ποτʼ ἦμαρ 177 παύονται καμάτου καὶ ὀιζύος, οὐδέ τι νύκτωρ 178 φθειρόμενοι. χαλεπὰς δὲ θεοὶ δώσουσι μερίμνας· 179 ἀλλʼ ἔμπης καὶ τοῖσι μεμείξεται ἐσθλὰ κακοῖσιν. 180 Ζεὺς δʼ ὀλέσει καὶ τοῦτο γένος μερόπων ἀνθρώπων, 181 εὖτʼ ἂν γεινόμενοι πολιοκρόταφοι τελέθωσιν. 182 οὐδὲ πατὴρ παίδεσσιν ὁμοίιος οὐδέ τι παῖδες, 183 οὐδὲ ξεῖνος ξεινοδόκῳ καὶ ἑταῖρος ἑταίρῳ, 184 οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ. 185 αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας· 186 μέμψονται δʼ ἄρα τοὺς χαλεποῖς βάζοντες ἔπεσσι 187 σχέτλιοι οὐδὲ θεῶν ὄπιν εἰδότες· οὐδέ κεν οἵ γε 188 γηράντεσσι τοκεῦσιν ἀπὸ θρεπτήρια δοῖεν 189 χειροδίκαι· ἕτερος δʼ ἑτέρου πόλιν ἐξαλαπάξει. 190 οὐδέ τις εὐόρκου χάρις ἔσσεται οὔτε δικαίου 191 οὔτʼ ἀγαθοῦ, μᾶλλον δὲ κακῶν ῥεκτῆρα καὶ ὕβριν 192 ἀνέρες αἰνήσουσι· δίκη δʼ ἐν χερσί, καὶ αἰδὼς 193 οὐκ ἔσται· βλάψει δʼ ὁ κακὸς τὸν ἀρείονα φῶτα 194 μύθοισιν σκολιοῖς ἐνέπων, ἐπὶ δʼ ὅρκον ὀμεῖται. 195 ζῆλος δʼ ἀνθρώποισιν ὀιζυροῖσιν ἅπασι 196 δυσκέλαδος κακόχαρτος ὁμαρτήσει, στυγερώπης. 197 καὶ τότε δὴ πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης 198 λευκοῖσιν φάρεσσι καλυψαμένα χρόα καλὸν 199 ἀθανάτων μετὰ φῦλον ἴτον προλιπόντʼ ἀνθρώπους 200 Αἰδὼς καὶ Νέμεσις· τὰ δὲ λείψεται ἄλγεα λυγρὰ 201 θνητοῖς ἀνθρώποισι· κακοῦ δʼ οὐκ ἔσσεται ἀλκή. ' None | sup>
72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add
109 Filling both land and sea, while every day'110 Plagues haunt them, which, unwanted, come at night 111 As well, in silence, for Zeus took away 112 Their voice – it is not possible to fight 113 The will of Zeus. I’ll sketch now skilfully, 114 If you should welcome it, another story: 115 Take it to heart. The selfsame ancestry 116 Embraced both men and gods, who, in their glory 117 High on Olympus first devised a race 118 of gold, existing under Cronus’ reign 119 When he ruled Heaven. There was not a trace 120 of woe among them since they felt no pain; 121 There was no dread old age but, always rude 122 of health, away from grief, they took delight 123 In plenty, while in death they seemed subdued 124 By sleep. Life-giving earth, of its own right, 125 Would bring forth plenteous fruit. In harmony 126 They lived, with countless flocks of sheep, at ease 127 With all the gods. But when this progeny 128 Was buried underneath the earth – yet these 129 Live on, land-spirits, holy, pure and blessed, 130 Who guard mankind from evil, watching out 131 For all the laws and heinous deeds, while dressed 132 In misty vapour, roaming all about 133 The land, bestowing wealth, this kingly right 134 Being theirs – a second race the Olympians made, 135 A silver one, far worse, unlike, in sight 136 And mind, the golden, for a young child stayed, 137 A large bairn, in his mother’s custody, 138 Just playing inside for a hundred years. 139 But when they all reached their maturity, 140 They lived a vapid life, replete with tears, 141 Through foolishness, unable to forbear 142 To brawl, spurning the gods, refusing, too, 143 To sacrifice (a law kept everywhere). 144 Then Zeus, since they would not give gods their due, 145 In rage hid them, as did the earth – all men 146 Have called the race Gods Subterranean, 147 Second yet honoured still. A third race then 148 Zeus fashioned out of bronze, quite different than 149 The second, with ash spears, both dread and stout; 150 They liked fell warfare and audacity; 151 They ate no corn, encased about 152 With iron, full invincibility 153 In hands, limbs, shoulders, and the arms they plied 154 Were bronze, their houses, too, their tools; they knew 155 of no black iron. Later, when they died 156 It was self-slaughter – they descended to 157 Chill Hades’ mouldy house, without a name. 158 Yes, black death took them off, although they’d been 159 Impetuous, and they the sun’s bright flame 160 Would see no more, nor would this race be seen 161 Themselves, screened by the earth. Cronus’ son then 162 Fashioned upon the lavish land one more, 163 The fourth, more just and brave – of righteous men, 164 Called demigods. It was the race before 165 Our own upon the boundless earth. Foul war 166 And dreadful battles vanquished some of these, 167 While some in Cadmus’ Thebes, while looking for 168 The flocks of Oedipus, found death. The sea 169 Took others as they crossed to Troy fight 170 For fair-tressed Helen. They were screened as well 171 In death. Lord Zeus arranged it that they might 1
72 Live far from others. Thus they came to dwell, 173 Carefree, among the blessed isles, content 174 And affluent, by the deep-swirling sea. 175 Sweet grain, blooming three times a year, was sent 176 To them by the earth, that gives vitality 177 To all mankind, and Cronus was their lord, 178 Far from the other gods, for Zeus, who reign 179 Over gods and men, had cut away the cord 180 That bound him. Though the lowest race, its gain 181 Were fame and glory. A fifth progeny 182 All-seeing Zeus produced, who populated 183 The fecund earth. I wish I could not be 184 Among them, but instead that I’d been fated 185 To be born later or be in my grave 186 Already: for it is of iron made. 187 Each day in misery they ever slave, 188 And even in the night they do not fade 189 Away. The gods will give to them great woe 190 But mix good with the bad. Zeus will destroy 191 Them too when babies in their cribs shall grow 192 Grey hair. No bond a father with his boy 193 Shall share, nor guest with host, nor friend with friend – 194 No love of brothers as there was erstwhile, 195 Respect for aging parents at an end. 196 Their wretched children shall with words of bile 197 Find fault with them in their irreverence 198 And not repay their bringing up. We’ll find 199 Cities brought down. There’ll be no deference 200 That’s given to the honest, just and kind. 201 The evil and the proud will get acclaim, ' None |
|
2. Hesiod, Theogony, 27, 328, 626, 720, 886, 891-892, 901, 921, 923, 937, 942, 947-948, 950-955 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Olymp • Olympian • Olympian family • Olympian gods • Olympus, Olympian, god • Pindar, Olympian • god, Olympians • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods as elements, Olympian gods • religion/theology, Olympian/chthonian binary concepts
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 50, 56, 58, 61; Bernabe et al. (2013), Redefining Dionysos, 203; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 49, 242; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 362; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 26; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 71, 114; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 18, 33, 66, 242, 244, 245, 289, 293; Segev (2017), Aristotle on Religion, 16; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 22
sup>
27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα,328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις
626 Γαίης φραδμοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις·
720 τόσσον ἔνερθʼ ὑπὸ γῆς, ὅσον οὐρανός ἐστʼ ἀπὸ γαίης·
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν
891 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 892 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν
901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας,
921 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·
923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.
937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.
942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
947 χρυσοκόμης δὲ Διώνυσος ξανθὴν Ἀριάδνην, 948 κούρην Μίνωος, θαλερὴν ποιήσατʼ ἄκοιτιν.
950 ἥβην δʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱός, 951 ἲς Ἡρακλῆος, τελέσας στονόεντας ἀέθλους, 952 παῖδα Διὸς μεγάλοιο καὶ Ἥρης χρυσοπεδίλου, 953 αἰδοίην θέτʼ ἄκοιτιν ἐν Οὐλύμπῳ νιφόεντι, 954 ὄλβιος, ὃς μέγα ἔργον ἐν ἀθανάτοισιν ἀνύσσας 955 ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα. ' None | sup>
27 Those daughters of Lord Zeus proclaimed to me:328 Across the sea and slain Eurytion
626 He would not give to mortal men below
720 And be your allies in this dread discord
886 Gave him in marriage to his progeny
891 Her lie with Tartarus. In everything 892 He did the lad was strong, untiring
901 A bull, unruly, proud and furious,
921 of gods. An endless shaking, too, arose,
923 Who are deceased, shook, and the Titan horde
937 Scorched by a terrible vapour, liquefied
942 Causes the sacred earth to melt: just so
947 For they are sent by the gods and are to all 948 A boon; the others, though, fitfully fall
950 Sailors and ships as fearfully they blow 951 In every season, making powerle 952 The sailors. Others haunt the limitle 953 And blooming earth, where recklessly they spoil 954 The splendid crops that mortals sweat and toil 955 To cultivate, and cruel agitation ' None |
|
3. Homer, Iliad, 1.528-1.530, 5.338, 14.153, 14.214-14.215, 14.246, 14.293-14.296, 14.300-14.301, 14.311-14.328, 15.694-15.695, 16.233-16.234, 18.71-18.73, 18.115-18.119, 18.184, 20.104-20.109 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dio Chrysostom, Olympic Or. • Mythological figures (excluding Olympian gods and their offspring), Achilles • Olymp • Olympian Zeus, statue of • Olympian family • Olympian gods • Olympus, Olympian • Olympus, Olympian, god • Olympus/Olympians • Pindar, Olympian • chryselephantine statuary of Phidias, Olympian Zeus • games, Olympic • gods and goddesses, Olympian • gods as elements, Olympian gods • statues, of Olympian Zeus
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bernabe et al. (2013), Redefining Dionysos, 10, 239, 267; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 194; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 11; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 28; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 61, 84, 85; Jenkyns (2013), God, Space, and City in the Roman Imagination, 242; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 126; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 18, 33, 66, 149, 246, 266; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 100; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257, 261; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 22
sup>
1.528 ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων· 1.529 ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος 1.530 κρατὸς ἀπʼ ἀθανάτοιο· μέγαν δʼ ἐλέλιξεν Ὄλυμπον.
5.338 ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί,
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι
14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο·
14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται·
14.293 Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294 ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας.
14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης,
14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
15.694 ἀντίος ἀΐξας· τὸν δὲ Ζεὺς ὦσεν ὄπισθε 15.695 χειρὶ μάλα μεγάλῃ, ὄτρυνε δὲ λαὸν ἅμʼ αὐτῷ.
16.233 Ζεῦ ἄνα Δωδωναῖε Πελασγικὲ τηλόθι ναίων 16.234 Δωδώνης μεδέων δυσχειμέρου, ἀμφὶ δὲ Σελλοὶ
18.71 ὀξὺ δὲ κωκύσασα κάρη λάβε παιδὸς ἑοῖο, 18.72 καί ῥʼ ὀλοφυρομένη ἔπεα πτερόεντα προσηύδα· 18.73 τέκνον τί κλαίεις; τί δέ σε φρένας ἵκετο πένθος;
18.115 Ἕκτορα· κῆρα δʼ ἐγὼ τότε δέξομαι ὁππότε κεν δὴ 18.116 Ζεὺς ἐθέλῃ τελέσαι ἠδʼ ἀθάνατοι θεοὶ ἄλλοι. 18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.
18.184 Ἥρη με προέηκε Διὸς κυδρὴ παράκοιτις·
20.104 ἥρως ἀλλʼ ἄγε καὶ σὺ θεοῖς αἰειγενέτῃσιν 20.105 εὔχεο· καὶ δὲ σέ φασι Διὸς κούρης Ἀφροδίτης 20.106 ἐκγεγάμεν, κεῖνος δὲ χερείονος ἐκ θεοῦ ἐστίν· 20.107 ἣ μὲν γὰρ Διός ἐσθʼ, ἣ δʼ ἐξ ἁλίοιο γέροντος. 20.108 ἀλλʼ ἰθὺς φέρε χαλκὸν ἀτειρέα, μηδέ σε πάμπαν 20.109 λευγαλέοις ἐπέεσσιν ἀποτρεπέτω καὶ ἀρειῇ.'' None | sup>
1.528 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " "1.529 no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. " '1.530 /
5.338 then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess,
14.153 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly.
14.214 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
14.246 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson,
14.293 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount.
14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife,
14.311 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.328 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: ' "
15.694 but as a tawny eagle darteth upon a flock of winged fowl that are feeding by a river's bank—a flock of wild geese, or cranes, or long-necked swans, even so Hector made for a dark-prowed ship, rushing straight thereon; and from behind Zeus thrust him on " '15.695 with exceeding mighty hand, and aroused the host together with him.
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,
18.71 Then to his side, as he groaned heavily, came his queenly mother, and with a shrill cry she clasped the head of her son, and with wailing spake unto him winged words:My child, why weepest thou? What sorrow hath come upon thy heart. Speak out; hide it not. Thy wish has verily been brought to pass for thee
18.115 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera.
18.184 Thine were the shame, if anywise he come, a corpse despitefully entreated. Then swift-footed goodly Achilles answered her:Goddess Iris, who of the gods sent thee a messenger to me? And to him again spake wind-footed, swift Iris:Hera sent me forth, the glorious wife of Zeus;
20.104 till it have pierced through the flesh of man. Howbeit were a god to stretch with even hand the issue of war, then not lightly should he vanquish me, nay, not though he vaunt him to be wholly wrought of bronze. Then in answer to him spake the prince Apollo, son of Zeus:Nay, warrior, come, pray thou also 20.105 to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. 20.109 to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. '" None |
|
4. Homeric Hymns, To Demeter, 335 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Olympian gods • god, Olympians
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 127; Segev (2017), Aristotle on Religion, 16
| sup>
335 They told the mighty Celeus all, as she,'' None |
|
5. Hymn To Dionysus, To Dionysus, 7.14-7.15 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Olympian family • Olympus, Olympian, god
Found in books: Bernabe et al. (2013), Redefining Dionysos, 247; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274
| sup>
7.14 for many of them were so made, that they were on three or even four stories, one above another. The magnificence also of their structure afforded one both pleasure and surprise;
7.14 whom he called to him by their names, and commended them before the company, and rejoiced in them in the same manner as a man would have rejoiced in his own exploits. He also put on their heads crowns of gold, and golden ornaments about their necks, and gave them long spears of gold, and ensigns that were made of silver, 7.15 and removed every one of them to a higher rank; and besides this, he plentifully distributed among them, out of the spoils, and the other prey they had taken, silver, and gold, and garments. 7.15 and the last of all the spoils, was carried the Law of the Jews.'' None |
|
6. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Olymp • Olympian family • Olympian gods • Zeus, Olympian • chryselephantine statuary of Phidias, Olympian Zeus • chthonic holocausts versus Olympian offerings • gods and goddesses, Olympian • sacrifice/sacrificial rituals, chthonic holocausts versus Olympian offerings
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 404; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29, 126; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261, 364; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20, 22, 60, 71
|
7. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Olympian gods • Olympian order • Olympian sacrifice • Olympus, Olympian • Zeus, Olympian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 138; Hitch (2017), Animal sacrifice in the ancient Greek world, 196; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 53; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 80
|
8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Olympian gods • Olympian, divinities • Olympus, Olympian
Found in books: Bernabe et al. (2013), Redefining Dionysos, 62; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 101
|
9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Olympian, divinities • Olympic Games
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 42; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123
|
10. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Arsinoeia and Philadelpheia games, Olympic games • Dioskouroi, Olympian stewards • Games, Olympic • Hieron of Syracuse, in Pindar’s Olympian • Olympia, Olympic games • Olympics, • Pindar, First Olympian Ode • Pindar, Olympian • Zeus, Olympian • games, Olympic • gods and goddesses, Olympian
Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 119, 350; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 390, 573; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 144, 145; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 127; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 3; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 92; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 23, 24; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 149; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 126
|
11. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Olympus, Olympian • Zeus, Olympian • Zeus, Olympian, alleged song for
Found in books: Bernabe et al. (2013), Redefining Dionysos, 87; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57, 61, 62
|
12. Euripides, Bacchae, 616-617 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Olympian family • Olympian gods
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 113; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 274
sup>
616 ταῦτα καὶ καθύβρισʼ αὐτόν, ὅτι με δεσμεύειν δοκῶν'617 οὔτʼ ἔθιγεν οὔθʼ ἥψαθʼ ἡμῶν, ἐλπίσιν δʼ ἐβόσκετο. ' None | sup>
616 In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves,'617 In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves, ' None |
|
13. Herodotus, Histories, 1.66-1.67, 2.3, 2.7, 2.44, 2.53, 2.146, 5.71, 5.79-5.81, 6.36, 6.127, 7.117, 7.153, 9.33-9.35 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Arsinoeia and Philadelpheia games, Olympic games • Dio Chrysostom, Olympic Or. • Festivals, Olympic Games • Olympian family • Olympian gods • Olympian gods, heroes and • Olympian sacrifice • Olympian, divinities • Olympian, rituals • Olympics, • Olympus, Olympian, god • Zeus, Olympian • games, Olympic • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • sacrifice, animal, Olympian • victor, Olympic,
Found in books: Bernabe et al. (2013), Redefining Dionysos, 250; Bowie (2021), Essays on Ancient Greek Literature and Culture, 234; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 227; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 388, 574; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 85, 171, 293; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 82; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 241; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 141, 142; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 372; Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 112, 120, 153, 176; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22; Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 34; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 149, 266
sup>
1.66 οὕτω μὲν μεταβαλόντες εὐνομήθησαν, τῷ δὲ Λυκούργῳ τελευτήσαντι ἱρὸν εἱσάμενοι σέβονται μεγάλως. οἷα δὲ ἐν τε χώρῃ ἀγαθῇ καὶ πλήθεϊ οὐκ ὀλίγων ἀνδρῶν, ἀνά τε ἔδραμον αὐτίκα καὶ εὐθηνήθησαν, καὶ δή σφι οὐκέτι ἀπέχρα ἡσυχίην ἄγειν, ἀλλὰ καταφρονήσαντες Ἀρκάδων κρέσσονες εἶναι ἐχρηστηριάζοντο ἐν Δελφοῖσι ἐπὶ πάσῃ τῇ Ἀρκάδων χωρῇ. ἡ δὲ Πυθίη σφι χρᾷ τάδε. Ἀρκαδίην μʼ αἰτεῖς· μέγα μʼ αἰτεῖς· οὐ τοι δώσω. πολλοὶ ἐν Ἀρκαδίῃ βαλανηφάγοι ἄνδρες ἔασιν, οἵ σʼ ἀποκωλύσουσιν. ἐγὼ δὲ τοι οὔτι μεγαίρω· δώσω τοί Τεγέην ποσσίκροτον ὀρχήσασθαι καὶ καλὸν πεδίον σχοίνῳ διαμετρήσασθαι. ταῦτα ὡς ἀπενειχθέντα ἤκουσαν οἱ Λακεδαιμόνιοι,Ἀρκάδων μὲν τῶν ἄλλων ἀπείχοντο, οἳ δὲ πέδας φερόμενοι ἐπὶ Τεγεήτας ἐστρατεύοντο, χρησμῷ κιβδήλῳ πίσυνοι, ὡς δὴ ἐξανδραποδιούμενοι τοὺς Τεγεήτας. ἑσσωθέντες δὲ τῇ συμβολῇ, ὅσοι αὐτῶν ἐζωγρήθησαν, πέδας τε ἔχοντες τὰς ἐφέροντο αὐτοὶ καὶ σχοίνῳ διαμετρησάμενοι τὸ πεδίον τὸ Τεγεητέων ἐργάζοντο. αἱ δὲ πέδαι αὗται ἐν τῇσι ἐδεδέατο ἔτι καὶ ἐς ἐμὲ ἦσαν σόαι ἐν Τεγέῃ περὶ τὸν νηὸν τῆς Ἀλέης Ἀθηναίης κρεμάμεναι. 1.67 κατὰ μὲν δὴ τὸν πρότερον πόλεμον συνεχέως αἰεὶ κακῶς ἀέθλεον πρὸς τοὺς Τεγεήτας, κατὰ δὲ τὸν κατὰ Κροῖσον χρόνον καὶ τὴν Ἀναξανδρίδεώ τε καὶ Ἀρίστωνος βασιληίην ἐν Λακεδαίμονι ἤδη οἱ Σπαρτιῆται κατυπέρτεροι τῷ πολέμῳ ἐγεγόνεσαν, τρόπῳ τοιῷδε γενόμενοι. ἐπειδὴ αἰεὶ τῷ πολέμῳ ἑσσοῦντο ὑπὸ Τεγεητέων, πέμψαντες θεοπρόπους ἐς Δελφοὺς ἐπειρώτων τίνα ἂν θεῶν ἱλασάμενοι κατύπερθε τῷ πολέμῳ Τεγεητέων γενοίατο. ἡ δὲ Πυθίη σφι ἔχρησε τὰ Ὀρέστεω τοῦ Ἀγαμέμνονος ὀστέα ἐπαγαγομένους. ὡς δὲ ἀνευρεῖν οὐκ οἷοί τε ἐγίνοντο τὴν θήκην τοῦ Ὀρέστεω ἔπεμπον αὖτις τὴν ἐς θεὸν ἐπειρησομένους τὸν χῶρον ἐν τῷ κέοιτο Ὀρέστης. εἰρωτῶσι δὲ ταῦτα τοῖσι θεοπρόποισι λέγει ἡ Πυθίη τάδε. ἔστι τις Ἀρκαδίης Τεγέη λευρῷ ἐνὶ χώρῳ, ἔνθʼ ἄνεμοι πνείουσι δύω κρατερῆς ὑπʼ ἀνάγκης, καὶ τύπος ἀντίτυπος, καὶ πῆμʼ ἐπὶ πήματι κεῖται. ἔνθʼ Ἀγαμεμνονίδην κατέχει φυσίζοος αἶα, τὸν σὺ κομισσάμενος Τεγέης ἐπιτάρροθος ἔσσῃ. ὡς δὲ καὶ ταῦτα ἤκουσαν οἱ Λακεδαιμόνιοι, ἀπεῖχον τῆς ἐξευρέσιος οὐδὲν ἔλασσον, πάντα διζήμενοι, ἐς οὗ δὴ Λίχης τῶν ἀγαθοεργῶν καλεομένων Σπαρτιητέων ἀνεῦρε, οἱ δὲ ἀγαθοεργοὶ εἰσὶ τῶν ἀστῶν, ἐξιόντες ἐκ τῶν ἱππέων αἰεὶ οἱ πρεσβύτατοι, πέντε ἔτεος ἑκάστου· τοὺς δεῖ τοῦτὸν τὸν ἐνιαυτόν, τὸν ἂν ἐξίωσι ἐκ τῶν ἱππέων, Σπαρτιητέων τῷ κοινῷ διαπεμπομένους μὴ ἐλινύειν ἄλλους ἄλλῃ.
2.3 κατὰ μὲν δὴ τὴν τροφὴν τῶν παίδων τοσαῦτα ἔλεγον, ἤκουσα δὲ καὶ ἄλλα ἐν Μέμφι ἐλθὼν ἐς λόγους τοῖσι ἱρεῦσι τοῦ Ἡφαίστου. καὶ δὴ καὶ ἐς Θήβας τε καὶ ἐς Ἡλίου πόλιν αὐτῶν τούτων εἵνεκεν ἐτραπόμην, ἐθέλων εἰδέναι εἰ συμβήσονται τοῖσι λόγοισι τοῖσι ἐν Μέμφι· οἱ γὰρ Ἡλιοπολῖται λέγονται Αἰγυπτίων εἶναι λογιώτατοι. τὰ μέν νυν θεῖα τῶν ἀπηγημάτων οἷα ἤκουον οὐκ εἰμὶ πρόθυμος ἐξηγέεσθαι, ἔξω ἢ τὰ οὐνόματα αὐτῶν μοῦνον, νομίζων πάντας ἀνθρώπους ἴσον περὶ αὐτῶν ἐπίστασθαι· τὰ δʼ ἂν ἐπιμνησθέω αὐτῶν, ὑπὸ τοῦ λόγου ἐξαναγκαζόμενος ἐπιμνησθήσομαι.
2.7 οὕτω ἂν εἴησαν Αἰγύπτου στάδιοι ἑξακόσιοι καὶ τρισχίλιοι τὸ παρὰ θάλασσαν. ἐνθεῦτεν μὲν καὶ μέχρι Ἡλίου πόλιος ἐς τὴν μεσόγαιαν ἐστὶ εὐρέα Αἴγυπτος, ἐοῦσα πᾶσα ὑπτίη τε καὶ ἔνυδρος καὶ ἰλύς. ἔστι δὲ ὁδὸς ἐς Ἡλίου πόλιν ἀπὸ θαλάσσης ἄνω ἰόντι παραπλησίη τὸ μῆκος τῇ ἐξ Ἀθηνέων ὁδῷ τῇ ἀπὸ τῶν δυώδεκα θεῶν τοῦ βωμοῦ φερούσῃ ἔς τε Πῖσαν καὶ ἐπὶ τὸν νηὸν τοῦ Διὸς τοῦ Ὀλυμπίου. σμικρόν τι τὸ διάφορον εὕροι τις ἂν λογιζόμενος τῶν ὁδῶν τουτέων τὸ μὴ ἴσας μῆκος εἶναι, οὐ πλέον πεντεκαίδεκα σταδίων· ἡ μὲν γὰρ ἐς Πῖσαν ἐξ Ἀθηνέων καταδεῖ πεντεκαίδεκα σταδίων μὴ εἶναι πεντακοσίων καὶ χιλίων, ἡ δὲ ἐς Ἡλίου πόλιν ἀπὸ θαλάσσης πληροῖ ἐς τὸν ἀριθμὸν τοῦτον.
2.44 καὶ θέλων δὲ τούτων πέρι σαφές τι εἰδέναι ἐξ ὧν οἷόν τε ἦν, ἔπλευσα καὶ ἐς Τύρον τῆς Φοινίκης, πυνθανόμενος αὐτόθι εἶναι ἱρὸν Ἡρακλέος ἅγιον. καὶ εἶδον πλουσίως κατεσκευασμένον ἄλλοισί τε πολλοῖσι ἀναθήμασι, καὶ ἐν αὐτῷ ἦσαν στῆλαι δύο, ἣ μὲν χρυσοῦ ἀπέφθου, ἣ δὲ σμαράγδου λίθου λάμποντος τὰς νύκτας μέγαθος. ἐς λόγους δὲ ἐλθὼν τοῖσι ἱρεῦσι τοῦ θεοῦ εἰρόμην ὁκόσος χρόνος εἴη ἐξ οὗ σφι τὸ ἱρὸν ἵδρυται. εὗρον δὲ οὐδὲ τούτους τοῖσι Ἕλλησι συμφερομένους· ἔφασαν γὰρ ἅμα Τύρῳ οἰκιζομένῃ καὶ τὸ ἱρὸν τοῦ θεοῦ ἱδρυθῆναι, εἶναι δὲ ἔτεα ἀπʼ οὗ Τύρον οἰκέουσι τριηκόσια καὶ δισχίλια. εἶδον δὲ ἐν τῇ Τύρῳ καὶ ἄλλο ἱρὸν Ἡρακλέος ἐπωνυμίην ἔχοντος Θασίου εἶναι· ἀπικόμην δὲ καὶ ἐς Θάσον, ἐν τῇ εὗρον ἱρὸν Ἡρακλέος ὑπὸ Φοινίκων ἱδρυμένον, οἳ κατʼ Εὐρώπης ζήτησιν ἐκπλώσαντες Θάσον ἔκτισαν· καὶ ταῦτα καὶ πέντε γενεῇσι ἀνδρῶν πρότερα ἐστὶ ἢ τὸν Ἀμφιτρύωνος Ἡρακλέα ἐν τῇ Ἑλλάδι γενέσθαι. τὰ μέν νυν ἱστορημένα δηλοῖ σαφέως παλαιὸν θεὸν Ἡρακλέα ἐόντα, καὶ δοκέουσι δέ μοι οὗτοι ὀρθότατα Ἑλλήνων ποιέειν, οἳ διξὰ Ἡράκλεια ἱδρυσάμενοι ἔκτηνται, καὶ τῷ μὲν ὡς ἀθανάτῳ Ὀλυμπίῳ δὲ ἐπωνυμίην θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι.
2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.146 τούτων ὦν ἀμφοτέρων πάρεστι χρᾶσθαι τοῖσί τις πείσεται λεγομένοισι μᾶλλον· ἐμοὶ δʼ ὦν ἡ περὶ αὐτῶν γνώμη ἀποδέδεκται. εἰ μὲν γὰρ φανεροί τε ἐγένοντο καὶ κατεγήρασαν καὶ οὗτοι ἐν τῇ Ἑλλάδι, κατά περ Ἡρακλέης ὁ ἐξ Ἀμφιτρύωνος γενόμενος, καὶ δὴ καὶ Διόνυσος ὁ ἐκ Σεμέλης καὶ Πὰν ὁ ἐκ Πηνελόπης γενόμενος, ἔφη ἄν τις καὶ τούτους ἄλλους ἄνδρας γενομένους ἔχειν τὰ ἐκείνων οὐνόματα τῶν προγεγονότων θεῶν. νῦν δὲ Διόνυσόν τε λέγουσι οἱ Ἕλληνες ὡς αὐτίκα γενόμενον ἐς τὸν μηρὸν ἐνερράψατο Ζεὺς καὶ ἤνεικε ἐς Νύσαν τὴν ὑπὲρ Αἰγύπτου ἐοῦσαν ἐν τῇ Αἰθιοπίῃ, καὶ Πανός γε πέρι οὐκ ἔχουσι εἰπεῖν ὅκῃ ἐτράπετο γενόμενος. δῆλά μοι γέγονε ὅτι ὕστερον ἐπύθοντο οἱ Ἕλληνες τούτων τὰ οὐνόματα ἢ τὰ τῶν ἄλλων θεῶν· ἀπʼ οὗ δὲ ἐπύθοντο χρόνου, ἀπὸ τούτου γενεηλογέουσι αὐτῶν τὴν γένεσιν.
5.71 οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο.
5.79 οὗτοι μέν νυν ταῦτα ἔπρησσον. Θῃβαῖοι δὲ μετὰ ταῦτα ἐς θεὸν ἔπεμπον, βουλόμενοι τίσασθαι Ἀθηναίους. ἡ δὲ Πυθίη ἀπὸ σφέων μὲν αὐτῶν οὐκ ἔφη αὐτοῖσι εἶναι τίσιν, ἐς πολύφημον δὲ ἐξενείκαντας ἐκέλευε τῶν ἄγχιστα δέεσθαι. ἀπελθόντων ὦν τῶν θεοπρόπων, ἐξέφερον τὸ χρηστήριον ἁλίην ποιησάμενοι· ὡς ἐπυνθάνοντο δὲ λεγόντων αὐτῶν τῶν ἄγχιστα δέεσθαι, εἶπαν οἱ Θηβαῖοι ἀκούσαντες τούτων “οὐκ ὦν ἄγχιστα ἡμέων οἰκέουσι Ταναγραῖοί τε καὶ Κορωναῖοι καὶ Θεσπιέες; καὶ οὗτοί γε ἅμα ἡμῖν αἰεὶ μαχόμενοι προθύμως συνδιαφέρουσι τὸν πόλεμον· τί δεῖ τούτων γε δέεσθαι; ἀλλὰ μᾶλλον μὴ οὐ τοῦτο ᾖ τὸ χρηστήριον.” 5.80 τοιαῦτα ἐπιλεγομένων εἶπε δή κοτε μαθών τις “ἐγώ μοι δοκέω συνιέναι τὸ θέλει λέγειν ἡμῖν τὸ μαντήιον. Ἀσωποῦ λέγονται γενέσθαι θυγατέρες Θήβη τε καὶ Αἴγινα· τουτέων ἀδελφεῶν ἐουσέων, δοκέω ἡμῖν Αἰγινητέων δέεσθαι τὸν θεὸν χρῇσαι τιμωρητήρων γενέσθαι.” καὶ οὐ γάρ τις ταύτης ἀμείνων γνώμη ἐδόκεε φαίνεσθαι, αὐτίκα πέμψαντες ἐδέοντο Αἰγινητέων ἐπικαλεόμενοι κατὰ τὸ χρηστήριόν σφι βοηθέειν, ὡς ἐόντων ἀγχίστων· οἳ δέ σφι αἰτέουσι ἐπικουρίην τοὺς Αἰακίδας συμπέμπειν ἔφασαν. 5.81 πειρησαμένων δὲ τῶν Θηβαίων κατὰ τὴν συμμαχίην τῶν Αἰακιδέων καὶ τρηχέως περιεφθέντων ὑπὸ τῶν Ἀθηναίων, αὖτις οἱ Θηβαῖοι πέμψαντες τοὺς μὲν Αἰακίδας σφι ἀπεδίδοσαν, τῶν δὲ ἀνδρῶν ἐδέοντο. Αἰγινῆται δὲ εὐδαιμονίῃ τε μεγάλῃ ἐπαερθέντες καὶ ἔχθρης παλαιῆς ἀναμνησθέντες ἐχούσης ἐς Ἀθηναίους, τότε Θηβαίων δεηθέντων πόλεμον ἀκήρυκτον Ἀθηναίοισι ἐπέφερον· ἐπικειμένων γὰρ αὐτῶν Βοιωτοῖσι, ἐπιπλώσαντες μακρῇσι νηυσὶ ἐς τὴν Ἀττικὴν κατὰ μὲν ἔσυραν Φάληρον κατὰ δὲ τῆς ἄλλης παραλίης πολλοὺς δήμους, ποιεῦντες δὲ ταῦτα μεγάλως Ἀθηναίους ἐσικνέοντο.
6.36 κελευούσης δὲ καὶ τῆς Πυθίης, οὕτω δὴ Μιλτιάδης ὁ Κυψέλου, Ὀλύμπια ἀναραιρηκὼς πρότερον τούτων τεθρίππῳ, τότε παραλαβὼν Ἀθηναίων πάντα τὸν βουλόμενον μετέχειν τοῦ στόλου ἔπλεε ἅμα τοῖσι Δολόγκοισι, καὶ ἔσχε τὴν χώρην· καί μιν οἱ ἐπαγαγόμενοι τύραννον κατεστήσαντο. ὁ δὲ πρῶτον μὲν ἀπετείχισε τὸν ἰσθμὸν τῆς Χερσονήσου ἐκ Καρδίης πόλιος ἐς Πακτύην, ἵνα μὴ ἔχοιεν σφέας οἱ Ἀψίνθιοι δηλέεσθαι ἐσβάλλοντες ἐς τὴν χώρην. εἰσὶ δὲ οὗτοι στάδιοι ἕξ τε καὶ τριήκοντα τοῦ ἰσθμοῦ· ἀπὸ δὲ τοῦ ἰσθμοῦ τούτου ἡ Χερσόνησος ἔσω πᾶσα ἐστὶ σταδίων εἴκοσι καὶ τετρακοσίων τὸ μῆκος.
6.127 ἀπὸ μὲν δὴ Ἰταλίης ἦλθε Σμινδυρίδης ὁ Ἱπποκράτεος Συβαρίτης, ὃς ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο ʽἡ δὲ Σύβαρις ἤκμαζε τοῦτον τὸν χρόνον μάλιστἀ, καὶ Σιρίτης Δάμασος Ἀμύριος τοῦ σοφοῦ λεγομένου παῖς. οὗτοι μὲν ἀπὸ Ἰταλίης ἦλθον, ἐκ δὲ τοῦ κόλπου τοῦ Ἰονίου Ἀμφίμνηστος Ἐπιστρόφου Ἐπιδάμνιος· οὗτος δὲ ἐκ τοῦ Ἰονίου κόλπου. Αἰτωλὸς δὲ ἦλθε Τιτόρμου τοῦ ὑπερφύντος τε Ἕλληνας ἰσχύι καὶ φυγόντος ἀνθρώπους ἐς τὰς ἐσχατιὰς τῆς Αἰτωλίδος χώρης, τούτου τοῦ Τιτόρμου ἀδελφεὸς Μάλης. ἀπὸ δὲ Πελοποννήσου Φείδωνος τοῦ Ἀργείων τυράννου παῖς Λεωκήδης, Φείδωνος δὲ τοῦ τὰ μέτρα ποιήσαντος Πελοποννησίοισι καὶ ὑβρίσαντος μέγιστα δὴ Ἑλλήνων πάντων, ὃς ἐξαναστήσας τοὺς Ἠλείων ἀγωνοθέτας αὐτὸς τὸν ἐν Ὀλυμπίῃ ἀγῶνα ἔθηκε· τούτου τε δὴ παῖς καὶ Ἀμίαντος Λυκούργου Ἀρκὰς ἐκ Τραπεζοῦντος, καὶ Ἀζὴν ἐκ Παίου πόλιος Λαφάνης Εὐφορίωνος τοῦ δεξαμένου τε, ὡς λόγος ἐν Ἀρκαδίῃ λέγεται, τοὺς Διοσκούρους οἰκίοισι καὶ ἀπὸ τούτου ξεινοδοκέοντος πάντας ἀνθρώπους, καὶ Ἠλεῖος Ὀνόμαστος Ἀγαίου. οὗτοι μὲν δὴ ἐξ αὐτῆς Πελοποννήσου ἦλθον, ἐκ δὲ Ἀθηνέων ἀπίκοντο Μεγακλέης τε ὁ Ἀλκμέωνος τούτου τοῦ παρὰ Κροῖσον ἀπικομένου, καὶ ἄλλος Ἱπποκλείδης Τισάνδρου, πλούτῳ καὶ εἴδεϊ προφέρων Ἀθηναίων. ἀπὸ δὲ Ἐρετρίης ἀνθεύσης τοῦτον τὸν χρόνον Λυσανίης· οὗτος δὲ ἀπʼ Εὐβοίης μοῦνος. ἐκ δὲ Θεσσαλίης ἦλθε τῶν Σκοπαδέων Διακτορίδης Κραννώνιος, ἐκ δὲ Μολοσσῶν Ἄλκων.
7.117 ἐν Ἀκάνθῳ δὲ ἐόντος Ξέρξεω συνήνεικε ὑπὸ νούσου ἀποθανεῖν τὸν ἐπεστεῶτα τῆς διώρυχος Ἀρταχαίην, δόκιμον ἐόντα παρὰ Ξέρξῃ καὶ γένος Ἀχαιμενίδην, μεγάθεΐ τε μέγιστον ἐόντα Περσέων ʽἀπὸ γὰρ πέντε πηχέων βασιληίων ἀπέλειπε τέσσερας δακτύλουσ̓ φωνέοντά τε μέγιστον ἀνθρώπων, ὥστε Ξέρξην συμφορὴν ποιησάμενον μεγάλην ἐξενεῖκαί τε αὐτὸν κάλλιστα καὶ θάψαι· ἐτυμβοχόεε δὲ πᾶσα ἡ στρατιή. τούτῳ δὲ τῷ Ἀρταχαίῃ θύουσι Ἀκάνθιοι ἐκ θεοπροπίου ὡς ἥρωι, ἐπονομάζοντες τὸ οὔνομα.
7.153 τὰ μὲν περὶ Ἀργείων εἴρηται· ἐς δὲ τὴν Σικελίην ἄλλοι τε ἀπίκατο ἄγγελοι ἀπὸ τῶν συμμάχων συμμίξοντες Γέλωνι καὶ δὴ καὶ ἀπὸ Λακεδαιμονίων Σύαγρος. τοῦ δὲ Γέλωνος τούτου πρόγονος, οἰκήτωρ ὁ ἐν Γέλῃ, ἦν ἐκ νήσου Τήλου τῆς ἐπὶ Τριοπίῳ κειμένης· ὃς κτιζομένης Γέλης ὑπὸ Λινδίων τε τῶν ἐκ Ῥόδου καὶ Ἀντιφήμου οὐκ ἐλείφθη. ἀνὰ χρόνον δὲ αὐτοῦ οἱ ἀπόγονοι γενόμενοι ἱροφάνται τῶν χθονίων θεῶν διετέλεον ἐόντες, Τηλίνεω ἑνός τευ τῶν προγόνων κτησαμένου τρόπῳ τοιῷδε. ἐς Μακτώριον πόλιν τὴν ὑπὲρ Γέλης οἰκημένην ἔφυγον ἄνδρες Γελῴων στάσι ἑσσωθέντες· τούτους ὦν ὁ Τηλίνης κατήγαγε ἐς Γέλην, ἔχων οὐδεμίαν ἀνδρῶν δύναμιν ἀλλὰ ἱρὰ τούτων τῶν θεῶν· ὅθεν δὲ αὐτὰ ἔλαβε ἢ αὐτὸς ἐκτήσατο, τοῦτο δὲ οὐκ ἔχω εἰπεῖν· τούτοισι δʼ ὦν πίσυνος ἐὼν κατήγαγε, ἐπʼ ᾧ τε οἱ ἀπόγονοι αὐτοῦ ἱροφάνται τῶν θεῶν ἔσονται. θῶμά μοι ὦν καὶ τοῦτο γέγονε πρὸς τὰ πυνθάνομαι, κατεργάσασθαι Τηλίνην ἔργον τοσοῦτον· τὰ τοιαῦτα γὰρ ἔργα οὐ πρὸς τοῦ ἅπαντος ἀνδρὸς νενόμικα γίνεσθαι, ἀλλὰ πρὸς ψυχῆς τε ἀγαθῆς καὶ ῥώμης ἀνδρηίης· ὁ δὲ λέγεται πρὸς τῆς Σικελίης τῶν οἰκητόρων τὰ ὑπεναντία τούτων πεφυκέναι θηλυδρίης τε καὶ μαλακώτερος ἀνὴρ.
9.33 ὡς δὲ ἄρα πάντες οἱ ἐτετάχατο κατὰ ἔθνεα καὶ κατὰ τέλεα, ἐνθαῦτα τῇ δευτέρῃ ἐθύοντο καὶ ἀμφότεροι. Ἕλλησι μὲν Τισαμενὸς Ἀντιόχου ἦν ὁ θυόμενος· οὗτος γὰρ δὴ εἵπετο τῷ στρατεύματι τούτῳ μάντις· τὸν ἐόντα Ἠλεῖον καὶ γένεος τοῦ Ἰαμιδέων Κλυτιάδην Λακεδαιμόνιοι ἐποιήσαντο λεωσφέτερον. Τισαμενῷ γὰρ μαντευομένῳ ἐν Δελφοῖσι περὶ γόνου ἀνεῖλε ἡ Πυθίη ἀγῶνας τοὺς μεγίστους ἀναιρήσεσθαι πέντε. ὃ μὲν δὴ ἁμαρτὼν τοῦ χρηστηρίου προσεῖχε γυμνασίοισι ὡς ἀναιρησόμενος γυμνικοὺς ἀγῶνας, ἀσκέων δὲ πεντάεθλον παρὰ ἓν πάλαισμα ἔδραμε νικᾶν Ὀλυμπιάδα, Ἱερωνύμῳ τῷ Ἀνδρίῳ ἐλθὼν ἐς ἔριν. Λακεδαιμόνιοι δὲ μαθόντες οὐκ ἐς γυμνικοὺς ἀλλʼ ἐς ἀρηίους ἀγῶνας φέρον τὸ Τισαμενοῦ μαντήιον, μισθῷ ἐπειρῶντο πείσαντες Τισαμενὸν ποιέεσθαι ἅμα Ἡρακλειδέων τοῖσι βασιλεῦσι ἡγεμόνα τῶν πολέμων. ὁ δὲ ὁρέων περὶ πολλοῦ ποιευμένους Σπαρτιήτας φίλον αὐτὸν προσθέσθαι, μαθὼν τοῦτο ἀνετίμα, σημαίνων σφι ὡς ἤν μιν πολιήτην σφέτερον ποιήσωνται τῶν πάντων μεταδιδόντες, ποιήσει ταῦτα, ἐπʼ ἄλλῳ μισθῷ δʼ οὔ. Σπαρτιῆται δὲ πρῶτα μὲν ἀκούσαντες δεινὰ ἐποιεῦντο καὶ μετίεσαν τῆς χρησμοσύνης τὸ παράπαν, τέλος δὲ δείματος μεγάλου ἐπικρεμαμένου τοῦ Περσικοῦ τούτου στρατεύματος καταίνεον μετιόντες. ὁ δὲ γνοὺς τετραμμένους σφέας οὐδʼ οὕτω ἔτι ἔφη ἀρκέεσθαι τούτοισι μούνοισι, ἀλλὰ δεῖν ἔτι τὸν ἀδελφεὸν ἑωυτοῦ Ἡγίην γίνεσθαι Σπαρτιήτην ἐπὶ τοῖσι αὐτοῖσι λόγοισι τοῖσι καὶ αὐτὸς γίνεται. 9.34 ταῦτα δὲ λέγων οὗτος ἐμιμέετο Μελάμποδα, ὡς εἰκάσαι βασιληίην τε καὶ πολιτηίην αἰτεομένους. καὶ γὰρ δὴ καὶ Μελάμπους τῶν ἐν Ἄργεϊ γυναικῶν μανεισέων, ὥς μιν οἱ Ἀργεῖοι ἐμισθοῦντο ἐκ Πύλου παῦσαι τὰς σφετέρας γυναῖκας τῆς νούσου, μισθὸν προετείνατο τῆς βασιληίης τὸ ἥμισυ. οὐκ ἀνασχομένων δὲ τῶν Ἀργείων ἀλλʼ ἀπιόντων, ὡς ἐμαίνοντο πλεῦνες τῶν γυναικῶν, οὕτω δὴ ὑποστάντες τὰ ὁ Μελάμπους προετείνατο ἤισαν δώσοντές οἱ ταῦτα. ὁ δὲ ἐνθαῦτα δὴ ἐπορέγεται ὁρέων αὐτοὺς τετραμμένους, φάς, ἢν μὴ καὶ τῷ ἀδελφεῷ Βίαντι μεταδῶσι τὸ τριτημόριον τῆς βασιληίης, οὐ ποιήσειν τὰ βούλονται. οἱ δὲ Ἀργεῖοι ἀπειληθέντες ἐς στεινὸν καταινέουσι καὶ ταῦτα. 9.35 ὣς δὲ καὶ Σπαρτιῆται, ἐδέοντο γὰρ δεινῶς τοῦ Τισαμενοῦ, πάντως συνεχώρεόν οἱ. συγχωρησάντων δὲ καὶ ταῦτα τῶν Σπαρτιητέων, οὕτω δὴ πέντε σφι μαντευόμενος ἀγῶνας τοὺς μεγίστους Τισαμενὸς ὁ Ἠλεῖος, γενόμενος Σπαρτιήτης, συγκαταιρέει. μοῦνοι δὲ δὴ πάντων ἀνθρώπων ἐγένοντο οὗτοι Σπαρτιήτῃσι πολιῆται. οἱ δὲ πέντε ἀγῶνες οἵδε ἐγένοντο, εἷς μὲν καὶ πρῶτος οὗτος ὁ ἐν Πλαταιῇσι, ἐπὶ δὲ ὁ ἐν Τεγέῃ πρὸς Τεγεήτας τε καὶ Ἀργείους γενόμενος, μετὰ δὲ ὁ ἐν Διπαιεῦσι πρὸς Ἀρκάδας πάντας πλὴν Μαντινέων, ἐπὶ δὲ ὁ Μεσσηνίων ὁ πρὸς Ἰθώμῃ, ὕστατος δὲ ὁ ἐν Τανάγρῃ πρὸς Ἀθηναίους τε καὶ Ἀργείους γενόμενος· οὗτος δὲ ὕστατος κατεργάσθη τῶν πέντε ἀγώνων.'' None | sup>
1.66 Thus they changed their bad laws to good ones, and when Lycurgus died they built him a temple and now worship him greatly. Since they had good land and many men, they immediately flourished and prospered. They were not content to live in peace, but, confident that they were stronger than the Arcadians, asked the oracle at Delphi about gaining all the Arcadian land. ,She replied in hexameter: 1.67 In the previous war the Lacedaemonians continually fought unsuccessfully against the Tegeans, but in the time of Croesus and the kingship of Anaxandrides and Ariston in Lacedaemon the Spartans had gained the upper hand. This is how: ,when they kept being defeated by the Tegeans, they sent ambassadors to Delphi to ask which god they should propitiate to prevail against the Tegeans in war. The Pythia responded that they should bring back the bones of Orestes, son of Agamemnon. ,When they were unable to discover Orestes\' tomb, they sent once more to the god to ask where he was buried. The Pythia responded in hexameter to the messengers: ,
2.3 Besides this story of the rearing of the children, I also heard other things at Memphis in conversation with the priests of Hephaestus; and I visited Thebes and Heliopolis, too, for this very purpose, because I wished to know if the people of those places would tell me the same story as the priests at Memphis ; for the people of Heliopolis are said to be the most learned of the Egyptians. ,Now, such stories as I heard about the gods I am not ready to relate, except their names, for I believe that all men are equally knowledgeable about them; and I shall say about them what I am constrained to say by the course of my history.
2.7 By this reckoning, then, the seaboard of Egypt will be four hundred and fifty miles in length. Inland from the sea as far as Heliopolis, Egypt is a wide land, all flat and watery and marshy. From the sea up to Heliopolis is a journey about as long as the way from the altar of the twelve gods at Athens to the temple of Olympian Zeus at Pisa . ,If a reckoning is made, only a little difference of length, not more than two miles, will be found between these two journeys; for the journey from Athens to Pisa is two miles short of two hundred, which is the number of miles between the sea and Heliopolis .
2.44 Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero.
2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.146 With regard to these two, Pan and Dionysus, one may follow whatever story one thinks most credible; but I give my own opinion concerning them here. Had Dionysus son of Semele and Pan son of Penelope appeared in Hellas and lived there to old age, like Heracles the son of Amphitryon, it might have been said that they too (like Heracles) were but men, named after the older Pan and Dionysus, the gods of antiquity; ,but as it is, the Greek story has it that no sooner was Dionysus born than Zeus sewed him up in his thigh and carried him away to Nysa in Ethiopia beyond Egypt ; and as for Pan, the Greeks do not know what became of him after his birth. It is therefore plain to me that the Greeks learned the names of these two gods later than the names of all the others, and trace the birth of both to the time when they gained the knowledge. ' "
5.71 How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus." 5.79 This, then, is the course of action which the Athenians took, and the Thebans, desiring vengeance on Athens, afterwards appealed to Delphi for advice. The Pythian priestess said that the Thebans themselves would not be able to obtain the vengeance they wanted and that they should lay the matter before the “many-voiced” and entreat their “nearest.” ,Upon the return of the envoys, an assembly was called and the oracle put before it. When the Thebans heard that they must entreat their “nearest,” they said, “If this is so, our nearest neighbors are the men of Tanagra and Coronea and Thespiae. These are always our comrades in battle and zealously wage our wars. What need, then, is there to entreat them? Perhaps this is the meaning of the oracle.” ' "5.80 They reasoned in this way, till at last one understood, and said: “I think that I perceive what the oracle is trying to tell us. Thebe and Aegina, it is said, were daughters of Asopus and sisters. The god's answer is, I think, that we should ask the Aeginetans to be our avengers.” ,Seeing that there seemed to be no better opinion before them than this, they sent straightaway to entreat the Aeginetans and invite their aid, since this was the oracle's bidding, and the Aeginetans were their nearest. These replied to their demand that they were sending the Sons of Aeacus in aid. " '5.81 The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow.
6.36 The Pythia also bade him do so. Then Miltiades son of Cypselus, previously an Olympic victor in the four-horse chariot, recruited any Athenian who wanted to take part in the expedition, sailed off with the Dolonci, and took possession of their land. Those who brought him appointed him tyrant. ,His first act was to wall off the isthmus of the Chersonese from the city of Cardia across to Pactye, so that the Apsinthians would not be able to harm them by invading their land. The isthmus is thirty-six stadia across, and to the south of the isthmus the Chersonese is four hundred and twenty stadia in length. ' "
6.127 From Italy came Smindyrides of Sybaris, son of Hippocrates, the most luxurious liver of his day (and Sybaris was then at the height of its prosperity), and Damasus of Siris, son of that Amyris who was called the Wise. ,These came from Italy; from the Ionian Gulf, Amphimnestus son of Epistrophus, an Epidamnian; he was from the Ionian Gulf. From Aetolia came Males, the brother of that Titormus who surpassed all the Greeks in strength, and fled from the sight of men to the farthest parts of the Aetolian land. ,From the Peloponnese came Leocedes, son of Phidon the tyrant of Argos, that Phidon who made weights and measures for the Peloponnesians and acted more arrogantly than any other Greek; he drove out the Elean contest-directors and held the contests at Olympia himself. This man's son now came, and Amiantus, an Arcadian from Trapezus, son of Lycurgus; and an Azenian from the town of Paeus, Laphanes, son of that Euphorion who, as the Arcadian tale relates, gave lodging to the Dioscuri, and ever since kept open house for all men; and Onomastus from Elis, son of Agaeus. ,These came from the Peloponnese itself; from Athens Megacles, son of that Alcmeon who visited Croesus, and also Hippocleides son of Tisandrus, who surpassed the Athenians in wealth and looks. From Eretria, which at that time was prosperous, came Lysanias; he was the only man from Euboea. From Thessaly came a Scopad, Diactorides of Crannon; and from the Molossians, Alcon. " "
7.117 While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle. " 7.153 Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. ' "
9.33 On the second day after they had all been arrayed according to their nations and their battalions, both armies offered sacrifice. It was Tisamenus who sacrificed for the Greeks, for he was with their army as a diviner; he was an Elean by birth, a Clytiad of the Iamid clan, and the Lacedaemonians gave him the freedom of their city. ,This they did, for when Tisamenus was inquiring of the oracle at Delphi concerning offspring, the priestess prophesied to him that he should win five great victories. Not understanding that oracle, he engaged in bodily exercise, thinking that he would then be able to win in similar sports. When he had trained himself for the Five Contests, he came within one wrestling bout of winning the Olympic prize, in a match with Hieronymus of Andros. ,The Lacedaemonians, however, perceived that the oracle given to Tisamenus spoke of the lists not of sport but of war, and they attempted to bribe Tisamenus to be a leader in their wars jointly with their kings of Heracles' line. ,When he saw that the Spartans set great store by his friendship, he set his price higher, and made it known to them that he would do what they wanted only in exchange for the gift of full citizenship and all of the citizen's rights. ,Hearing that, the Spartans at first were angry and completely abandoned their request; but when the dreadful menace of this Persian host hung over them, they consented and granted his demand. When he saw their purpose changed, he said that he would not be content with that alone; his brother Hegias too must be made a Spartan on the same terms as himself. " '9.34 By so saying he imitated Melampus, in so far as one may compare demands for kingship with those for citizenship. For when the women of Argos had gone mad, and the Argives wanted him to come from Pylos and heal them of that madness, Melampus demanded half of their kingship for his wages. ,This the Argives would not put up with and departed. When, however, the madness spread among their women, they promised what Melampus demanded and were ready to give it to him. Thereupon, seeing their purpose changed, he demanded yet more and said that he would not do their will except if they gave a third of their kingship to his brother Bias; now driven into dire straits, the Argives consented to that also. 9.35 The Spartans too were so eagerly desirous of winning Tisamenus that they granted everything that he demanded. When they had granted him this also, Tisamenus of Elis, now a Spartan, engaged in divination for them and aided them to win five very great victories. No one on earth save Tisamenus and his brother ever became citizens of Sparta. ,Now the five victories were these: one, the first, this victory at Plataea; next, that which was won at Tegea over the Tegeans and Argives; after that, over all the Arcadians save the Mantineans at Dipaea; next, over the Messenians at Ithome; lastly, the victory at Tanagra over the Athenians and Argives, which was the last won of the five victories.'' None
|
|
14. Thucydides, The History of The Peloponnesian War, 1.126.6, 6.4.3, 6.54.6 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Demeter, as Olympian • Olympian gods, chthonian deities and • Zeus, Olympian • chthonian deities, vs. Olympian • chthonic holocausts versus Olympian offerings • gods and goddesses, Olympian • sacrifice/sacrificial rituals, chthonic holocausts versus Olympian offerings • vegetation deities, chthonic holocausts distinguished from Olympian offerings and
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 571; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 241; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 141; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 99
sup>
1.126.6 εἰ δὲ ἐν τῇ Ἀττικῇ ἢ ἄλλοθί που ἡ μεγίστη ἑορτὴ εἴρητο, οὔτε ἐκεῖνος ἔτι κατενόησε τό τε μαντεῖον οὐκ ἐδήλου ʽἔστι γὰρ καὶ Ἀθηναίοις Διάσια ἃ καλεῖται Διὸς ἑορτὴ Μειλιχίου μεγίστη ἔξω τῆς πόλεως, ἐν ᾗ πανδημεὶ θύουσι πολλὰ οὐχ ἱερεῖα, ἀλλ’ <ἁγνὰ> θύματα ἐπιχώριἀ, δοκῶν δὲ ὀρθῶς γιγνώσκειν ἐπεχείρησε τῷ ἔργῳ.
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.
6.54.6 τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου.'' None | sup>
1.126.6 Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt.
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.
6.54.6 For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. '' None |
|
15. Xenophon, Hellenica, 3.4.3 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Olympian gods • Zeus, Olympian
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 163; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345
| sup>
3.4.3 When Agesilaus offered to undertake the campaign, the Lacedaemonians gave him everything he asked for and provisions for six months. And when he marched forth from the country after offering all the sacrifices which were required, including that at the frontier, Spartan commanders always offered sacrifices to Zeus and Athena before crossing the Laconian frontier. he dispatched messengers to the various cities and announced how many men were to be sent from each city, and where they were to report; while as for himself, he desired to go and offer sacrifice at Aulis, the place where Agamemnon had sacrificed before he sailed to Troy.'' None |
|
16. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Jason • Mythological figures (excluding Olympian gods and their offspring), Phineus • Olympian gods • Olympic Games • Olympus, Olympian, god
Found in books: Bernabe et al. (2013), Redefining Dionysos, 379; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 123, 196; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 221
|
17. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Olympian gods • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • religion/theology, Olympian/chthonian binary concepts
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 360, 361; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 37
|
18. Diodorus Siculus, Historical Library, 5.64.6-5.64.7, 15.49.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Arsinoeia and Philadelpheia games, Olympic games • Pindar, Olympian • Zeus, Olympian • games, Olympic
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 274; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 65; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 156
| sup>
5.64.6 \xa0and since they were looked upon as the originators of great blessings for the race of men, they were accorded immortal honours. And writers tell us that one of them was named Heracles, and excelling as he did in fame, he established the Olympic Games, and that the men of a later period thought, because the name was the same, that it was the son of Alcmenê who had founded the institution of the Olympic Games. 5.64.7 \xa0And evidences of this, they tell us, are found in the fact that many women even to this day take their incantations from this god and make amulets in his name, on the ground that he was a wizard and practised the arts of initiatory rites; but they add that these things were indeed very far removed from the habits of the Heracles who was born of Alcmenê.
15.49.1 \xa0In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called Mycalê. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at Helicê, which was situated in what was then known as Ionia, but is now known as Achaïa.'' None |
|
19. Apollodorus, Bibliotheca, 3.4.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Olympian family • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • religion/theology, Olympian/chthonian binary concepts
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 363; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 266
sup>
3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.'' None | sup>
3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.'' None |
|
20. Dio Chrysostom, Orations, 12.70 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Dio Chrysostom, Olympic Discourse • Dio Chrysostom, Olympic Or.
Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 86, 87; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 111
| sup>
12.70 \xa0And then, in addition, the sculptor must have worked out for himself a design that shows each subject in one single posture, and that too a posture that admits of no movement and is unalterable, so perfected that it will comprise within itself the whole of the god's nature and power. But for the poets it is perfectly easy to include very many shapes and all sorts of attitudes in their poetry, adding movements and periods of rest to them according to what they consider fitting at any given time, and actions and spoken words, and they have, I\xa0imagine, an additional advantage in the matter of difficulty and that of time. For the poet when moved by one single conception and one single impulse of his soul draws forth an immense volume of verses, as if from a gushing spring of water, before the vision and the conception he had grasped can leave him and flow away. But of our art the execution is laborious and slow, advancing with difficulty a step at a time, the reason being, no doubt, that it must work with a rock-like and hard material. <"" None |
|
21. Plutarch, Aemilius Paulus, 28.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Olympian Zeus, statue of • Olympus, Olympian, god • statues, of Olympian Zeus
Found in books: Bernabe et al. (2013), Redefining Dionysos, 239; Jenkyns (2013), God, Space, and City in the Roman Imagination, 242
sup>
28.2 ἐπιὼν γὰρ ἀνελάμβανε τοὺς δήμους καὶ τὰ πολιτεύματα καθίστατο, καὶ δωρεὰς ἐδίδου, ταῖς μὲν σῖτον ἐκ τοῦ βασιλικοῦ, ταὶς δʼ ἔλαιον.'' None | sup>
28.2 For in his progress he restored the popular governments and established their civil polities; he also gave gifts to the cities, to some grain from the royal stores, to others oil.'' None |
|
22. Plutarch, On Isis And Osiris, 77 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dio Chrysostom, Olympic Discourse • Initiate, twelve robes of, and Olympian robe • Olympian robe, worn by initiate • Robe, Olympian, of initiate
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 313, 339; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 114
| sup>
77 As for the robes, those of Isis Cf. 352 b, supra . are variegated in their colours; for her power is concerned with matter which becomes everything and receives everything, light and darkness, day and night, fire and water, life and death, beginning and end. But the robe of Osiris has no shading or variety in its colour, but only one single colour like to light. For the beginning is combined with nothing else, and that which is primary and conceptual is without admixture; wherefore, when they have once taken off the robe of Osiris, they lay it away and guard it, unseen and untouched. But the robes of Isis they use many times over; for in use those things that are perceptible and ready at hand afford many disclosures of themselves and opportunities to view them as they are changed about in various ways. But the apperception of the conceptual, the pure, and the simple, shining through the soul like a flash of lightning, affords an opportunity to touch and see it but once. Cf. Plato, Letters, vii. 344 b. For this reason Plato Plato, Symposium, 210 a. and Aristotle call this part of philosophy the epoptic Cf. Life of Alexander, chap. vii. (668 a). or mystic part, inasmuch as those who have passed beyond these conjectural and confused matters of all sorts by means of Reason proceed by leaps and bounds to that primary, simple, and immaterial principle; and when they have somehow attained contact with the pure truth abiding about it, they think that they have the whole of philosophy completely, as it were, within their grasp.'' None |
|
23. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Olympian gods • Zeus, Olympian
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 163; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345
|
24. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Festivals, Olympic Games • Olympian gods
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 141; Mikalson (2003), Herodotus and Religion in the Persian Wars, 212
|
25. Pausanias, Description of Greece, 1.18.7, 1.24.5-1.24.6, 3.9.2-3.9.3, 5.7.6, 5.7.8, 5.11.3, 5.11.8, 5.13.1, 5.13.3-5.13.5, 5.13.8, 5.14.2, 5.14.4, 5.14.7-5.14.8, 5.14.10, 5.21, 6.11.2-6.11.9, 6.19, 6.20.1, 6.26.1, 8.25.3, 9.3.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Arsinoeia and Philadelpheia games, Olympic games • Olympia, Olympic games • Olympian family • Olympian gods • Olympic Games • Olympus, Olympian • Pindar, Olympian • Temple of Olympian Zeus • Zeus, Olympian • chryselephantine statuary of Phidias, Olympian Zeus • chthonic holocausts versus Olympian offerings • games, Olympic • gods and goddesses, Olympian • gods and goddesses, Olympian/chthonian binary concepts • gods, lists of, Olympian Gods, lists of the • religion/theology, Olympian/chthonian binary concepts • sacrifice/sacrificial rituals, chthonic holocausts versus Olympian offerings
Found in books: Bernabe et al. (2013), Redefining Dionysos, 10; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 384, 390, 573; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 15, 16, 247; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 65, 66; Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 84, 85, 86; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 163, 166, 168, 169; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 24, 32, 345; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 154, 155, 156, 157, 158, 278, 299; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 31, 227, 257, 261, 364; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 172
sup>
1.18.7 ἔστι δὲ ἀρχαῖα ἐν τῷ περιβόλῳ Ζεὺς χαλκοῦς καὶ ναὸς Κρόνου καὶ Ῥέας καὶ τέμενος Γῆς τὴν ἐπίκλησιν Ὀλυμπίας. ἐνταῦθα ὅσον ἐς πῆχυν τὸ ἔδαφος διέστηκε, καὶ λέγουσι μετὰ τὴν ἐπομβρίαν τὴν ἐπὶ Δευκαλίωνος συμβᾶσαν ὑπορρυῆναι ταύτῃ τὸ ὕδωρ, ἐσβάλλουσί τε ἐς αὐτὸ ἀνὰ πᾶν ἔτος ἄλφιτα πυρῶν μέλιτι μίξαντες.
1.24.5 ὁπόσα ἐν τοῖς καλουμένοις ἀετοῖς κεῖται, πάντα ἐς τὴν Ἀθηνᾶς ἔχει γένεσιν, τὰ δὲ ὄπισθεν ἡ Ποσειδῶνος πρὸς Ἀθηνᾶν ἐστιν ἔρις ὑπὲρ τῆς γῆς· αὐτὸ δὲ ἔκ τε ἐλέφαντος τὸ ἄγαλμα καὶ χρυσοῦ πεποίηται. μέσῳ μὲν οὖν ἐπίκειταί οἱ τῷ κράνει Σφιγγὸς εἰκών—ἃ δὲ ἐς τὴν Σφίγγα λέγεται, γράψω προελθόντος ἐς τὰ Βοιώτιά μοι τοῦ λόγου—, καθʼ ἑκάτερον δὲ τοῦ κράνους γρῦπές εἰσιν ἐπειργασμένοι. 1.24.6 τούτους τοὺς γρῦπας ἐν τοῖς ἔπεσιν Ἀριστέας ὁ Προκοννήσιος μάχεσθαι περὶ τοῦ χρυσοῦ φησιν Ἀριμασποῖς τοῖς ὑπὲρ Ἰσσηδόνων· τὸν δὲ χρυσόν, ὃν φυλάσσουσιν οἱ γρῦπες, ἀνιέναι τὴν γῆν· εἶναι δὲ Ἀριμασποὺς μὲν ἄνδρας μονοφθάλμους πάντας ἐκ γενετῆς, γρῦπας δὲ θηρία λέουσιν εἰκασμένα, πτερὰ δὲ ἔχειν καὶ στόμα ἀετοῦ. καὶ γρυπῶν μὲν πέρι τοσαῦτα εἰρήσθω·
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·
5.11.3 τῶν δὲ ἐκ τοῦ θρόνου μεταξὺ ποδῶν τέσσαρες κανόνες εἰσίν, ἐκ ποδὸς ἐς πόδα ἕτερον διήκων ἕκαστος. τῷ μὲν δὴ κατʼ εὐθὺ τῆς ἐσόδου κανόνι, ἑπτά ἐστιν ἀγάλματα ἐπʼ αὐτῷ, τὸ γὰρ ὄγδοον ἐξ αὐτῶν οὐκ ἴσασι τρόπον ὅντινα ἐγένετο ἀφανές· εἴη δʼ ἂν ἀγωνισμάτων ἀρχαίων ταῦτα μιμήματα, οὐ γάρ πω τὰ ἐς τοὺς παῖδας ἐπὶ ἡλικίας ἤδη καθειστήκει τῆς Φειδίου. τὸν δὲ αὑτὸν ταινίᾳ τὴν κεφαλὴν ἀναδούμενον ἐοικέναι τὸ εἶδος Παντάρκει λέγουσι, μειράκιον δὲ Ἠλεῖον τὸν Παντάρκη παιδικὰ εἶναι τοῦ Φειδίου· ἀνείλετο δὲ καὶ ἐν παισὶν ὁ Παντάρκης πάλης νίκην Ὀλυμπιάδι ἕκτῃ πρὸς ταῖς ὀγδοήκοντα.
5.11.8 ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη.
5.13.1 ἔστι δὲ ἐντὸς τῆς Ἄλτεως καὶ Πέλοπι ἀποτετμημένον τέμενος· ἡρώων δὲ τῶν ἐν Ὀλυμπίᾳ τοσοῦτον προτετιμημένος ἐστὶν ὁ Πέλοψ ὑπὸ Ἠλείων ὅσον Ζεὺς θεῶν τῶν ἄλλων. ἔστιν οὖν τοῦ ναοῦ τοῦ Διὸς κατὰ δεξιὰν τῆς ἐσόδου πρὸς ἄνεμον Βορέαν τὸ Πελόπιον, ἀφεστηκὸς μὲν τοῦ ναοῦ τοσοῦτον ὡς μεταξὺ καὶ ἀνδριάντας καὶ ἀναθήματα ἄλλα ἀνακεῖσθαι, παρήκει δὲ ὡς ἐπὶ τὸν ὀπισθόδομον ἀπὸ μέσου μάλιστα ἀρξάμενον τοῦ ναοῦ· καὶ λίθων τε θριγκῷ περιέχεται καὶ δένδρα ἐντὸς πεφυκότα καὶ ἀνδριάντες εἰσὶν ἀνακείμενοι,
5.13.3 ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν. 5.13.4 λέγεται δὲ καὶ τοιοῦτον· μηκυνομένου τοῦ πρὸς Ἰλίῳ πολέμου τοῖς Ἕλλησιν, προαγορεῦσαι δὲ αὐτοῖς τοὺς μάντεις ὡς αἱρήσουσιν οὐ πρότερον τὴν πόλιν, πρὶν ἂν τὰ Ἡρακλέους τόξα καὶ ὀστοῦν ἐπαγάγωνται Πέλοπος. οὕτω δὴ μεταπέμψασθαι μὲν Φιλοκτήτην φασὶν αὐτοὺς ἐς τὸ στρατόπεδον, ἀχθῆναι δὲ καὶ τῶν ὀστῶν ὠμοπλάτην σφίσιν ἐκ Πίσης τῶν Πέλοπος· ὡς δὲ οἴκαδε ἐκομίζοντο, ἀπόλλυται περὶ Εὔβοιαν καὶ ἡ ναῦς ὑπὸ τοῦ χειμῶνος ἡ τὸ ὀστοῦν φέρουσα τὸ Πέλοπος.
5.13.8 ἔστι δὲ ὁ τοῦ Διὸς τοῦ Ὀλυμπίου βωμὸς ἴσον μὲν μάλιστα τοῦ Πελοπίου τε καὶ τοῦ ἱεροῦ τῆς Ἥρας ἀπέχων, προκείμενος μέντοι καὶ πρὸ ἀμφοτέρων· κατασκευασθῆναι δὲ αὐτὸν οἱ μὲν ὑπὸ Ἡρακλέους τοῦ Ἰδαίου λέγουσιν, οἱ δὲ ὑπὸ ἡρώων τῶν ἐπιχωρίων γενεαῖς δύο ὕστερον τοῦ Ἡρακλέους. πεποίηται δὲ ἱερείων τῶν θυομένων τῷ Διὶ ἀπὸ τῆς τέφρας τῶν μηρῶν, καθάπερ γε καὶ ἐν Περγάμῳ· τέφρας γὰρ δή ἐστι καὶ τῇ Ἥρᾳ τῇ Σαμίᾳ βωμὸς οὐδέν τι ἐπιφανέστερος ἢ ἐν τῇ χώρᾳ τῇ Ἀττικῇ ἃς αὐτοσχεδίας Ἀθηναῖοι καλοῦσιν ἐσχάρας.
5.14.2 τῆς δὲ λεύκης μόνης τοῖς ξύλοις ἐς τοῦ Διὸς τὰς θυσίας καὶ ἀπʼ οὐδενὸς δένδρου τῶν ἄλλων οἱ Ἠλεῖοι χρῆσθαι νομίζουσι, κατʼ ἄλλο μὲν οὐδὲν προτιμῶντες ἐμοὶ δοκεῖν τὴν λεύκην, ὅτι δὲ Ἡρακλῆς ἐκόμισεν αὐτὴν ἐς Ἕλληνας ἐκ τῆς Θεσπρωτίδος χώρας. καί μοι καὶ αὐτὸς ὁ Ἡρακλῆς ἐφαίνετο, ἡνίκα τῷ Διὶ ἔθυεν ἐν Ὀλυμπίᾳ, τῶν ἱερείων τὰ μηρία ἐπὶ λεύκης καῦσαι ξύλων· τὴν δὲ λεύκην ὁ Ἡρακλῆς πεφυκυῖαν παρὰ τὸν Ἀχέροντα εὗρε τὸν ἐν Θεσπρωτίᾳ ποταμόν, καὶ τοῦδε ἕνεκά φασιν αὐτὴν Ἀχερωίδα ὑπὸ Ὁμήρου καλεῖσθαι.
5.14.4 φέρε δή, ἐποιησάμεθα γὰρ βωμοῦ τοῦ μεγίστου μνήμην, ἐπέλθωμεν καὶ τὰ ἐς ἅπαντας ἐν Ὀλυμπίᾳ τοὺς βωμούς· ἐπακολουθήσει δὲ ὁ λόγος μοι τῇ ἐς αὐτοὺς τάξει, καθʼ ἥντινα Ἠλεῖοι θύειν ἐπὶ τῶν βωμῶν νομίζουσι. θύουσι δὲ Ἑστίᾳ μὲν πρώτῃ, δευτέρῳ δὲ τῷ Ὀλυμπίῳ Διὶ ἰόντες ἐπὶ τὸν βωμὸν τὸν ἐντὸς τοῦ ναοῦ, τρίτα δὲ Λαοίτᾳ Διὶ καὶ Ποσειδῶνι Λαοίτᾳ· ἐπὶ ἑνὸς βωμοῦ καὶ αὕτη καθέστηκεν ἡ θυσία.
5.14.7 μετὰ τοῦτον πεποίηται μὲν Ἡρακλεῖ βωμὸς ἐπίκλησιν Παραστάτῃ, πεποίηται δὲ καὶ τοῦ Ἡρακλέους τοῖς ἀδελφοῖς Ἐπιμήδει καὶ Ἴδᾳ καὶ Παιωναίῳ τε καὶ Ἰάσῳ· τὸν δὲ τοῦ Ἴδα βωμὸν Ἀκεσίδα ὑπὸ ἑτέρων οἶδα καλούμενον. ἔνθα δὲ τῆς οἰκίας τὰ θεμέλιά ἐστι τῆς Οἰνομάου, δύο ἐνταῦθά εἰσι βωμοί, Διός τε Ἑρκείου —τοῦτον ὁ Οἰνόμαος ἐφαίνετο αὐτὸς οἰκοδομήσασθαι —, τῷ δὲ Κεραυνίῳ Διὶ ὕστερον ἐποιήσαντο ἐμοὶ δοκεῖν βωμόν, ὅτʼ ἐς τοῦ Οἰνομάου τὴν οἰκίαν κατέσκηψεν ὁ κεραυνός. 5.14.8 τὰ δὲ ἐς τὸν μέγαν βωμὸν ὀλίγῳ μέν τι ἡμῖν πρότερόν ἐστιν εἰρημένα, καλεῖται δὲ Ὀλυμπίου Διός· πρὸς αὐτῷ δέ ἐστιν Ἀγνώστων θεῶν βωμὸς καὶ μετὰ τοῦτον Καθαρσίου Διὸς καὶ Νίκης καὶ αὖθις Διὸς ἐπωνυμίαν Χθονίου. εἰσὶ δὲ καὶ θεῶν πάντων βωμοὶ καὶ Ἥρας ἐπίκλησιν Ὀλυμπίας, πεποιημένος τέφρας καὶ οὗτος· Κλυμένου δέ φασιν αὐτὸν ἀνάθημα εἶναι. μετὰ δὲ τοῦτον Ἀπόλλωνος καὶ Ἑρμοῦ βωμός ἐστιν ἐν κοινῷ, διότι Ἑρμῆν λύρας, Ἀπόλλωνα δὲ εὑρέτην εἶναι κιθάρας Ἑλλήνων ἐστὶν ἐς αὐτοὺς λόγος.
5.14.10 ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.
6.11.2 τῶν δὲ βασιλέων τῶν εἰρημένων ἕστηκεν οὐ πόρρω Θεαγένης ὁ Τιμοσθένους Θάσιος· Θάσιοι δὲ οὐ Τιμοσθένους παῖδα εἶναι Θεαγένην φασίν, ἀλλὰ ἱερᾶσθαι μὲν Ἡρακλεῖ τὸν Τιμοσθένην Θασίῳ, τοῦ Θεαγένους δὲ τῇ μητρὶ Ἡρακλέους συγγενέσθαι φάσμα ἐοικὸς Τιμοσθένει. ἔνατόν τε δὴ ἔτος εἶναι τῷ παιδὶ καὶ αὐτὸν ἀπὸ τῶν διδασκάλων φασὶν ἐς τὴν οἰκίαν ἐρχόμενον ἄγαλμα ὅτου δὴ θεῶν ἀνακείμενον ἐν τῇ ἀγορᾷ χαλκοῦν—χαίρειν γὰρ τῷ ἀγάλματι αὐτόν—, ἀνασπάσαι τε δὴ τὸ ἄγαλμα καὶ ἐπὶ τὸν ἕτερον τῶν ὤμων ἀναθέμενον ἐνεγκεῖν παρʼ αὑτόν. 6.11.3 ἐχόντων δὲ ὀργὴν ἐς αὐτὸν ἐπὶ τῷ πεποιημένῳ τῶν πολιτῶν, ἀνήρ τις αὐτῶν δόκιμος καὶ ἡλικίᾳ προήκων ἀποκτεῖναι μὲν σφᾶς τὸν παῖδα οὐκ ἐᾷ, ἐκεῖνον δὲ ἐκέλευσεν ἐκ τῆς οἰκίας αὖθις κομίσαι τὸ ἄγαλμα ἐς τὴν ἀγοράν· ὡς δὲ ἤνεγκε, μέγα αὐτίκα ἦν κλέος τοῦ παιδὸς ἐπὶ ἰσχύι, καὶ τὸ ἔργον ἀνὰ πᾶσαν ἐβεβόητο τὴν Ἑλλάδα. 6.11.4 ὅσα μὲν δὴ ἔργων τῶν Θεαγένους ἐς τὸν ἀγῶνα ἥκει τὸν Ὀλυμπικόν, προεδήλωσεν ὁ λόγος ἤδη μοι τὰ δοκιμώτατα ἐξ αὐτῶν, Εὔθυμόν τε ὡς κατεμαχέσατο τὸν πύκτην καὶ ὡς ὑπὸ Ἠλείων ἐπεβλήθη τῷ Θεαγένει ζημία. τότε μὲν δὴ τοῦ παγκρατίου τὴν νίκην ἀνὴρ ἐκ Μαντινείας Δρομεὺς ὄνομα πρῶτος ὧν ἴσμεν ἀκονιτὶ λέγεται λαβεῖν· τὴν δὲ Ὀλυμπιάδα τὴν ἐπὶ ταύτῃ παγκρατιάζων ὁ Θεαγένης ἐκράτει. 6.11.5 γεγόνασι δὲ αὐτῷ καὶ Πυθοῖ νῖκαι τρεῖς, αὗται μὲν ἐπὶ πυγμῇ, Νεμείων δὲ ἐννέα καὶ Ἰσθμίων δέκα παγκρατίου τε ἀναμὶξ καὶ πυγμῆς. ἐν Φθίᾳ δὲ τῇ Θεσσαλῶν πυγμῆς μὲν ἢ παγκρατίου παρῆκε τὴν σπουδήν, ἐφρόντιζε δὲ ὅπως καὶ ἐπὶ δρόμῳ ἐμφανὴς ἐν Ἕλλησιν εἴη, καὶ τοὺς ἐσελθόντας ἐς τὸν δόλιχον ἐκράτησεν· ἦν δέ οἱ πρὸς Ἀχιλλέα ἐμοὶ δοκεῖν τὸ φιλοτίμημα, ἐν πατρίδι τοῦ ὠκίστου τῶν καλουμένων ἡρώων ἀνελέσθαι δρόμου νίκην. τοὺς δὲ σύμπαντας στεφάνους τετρακοσίους τε ἔσχε καὶ χιλίους. 6.11.6 ὡς δὲ ἀπῆλθεν ἐξ ἀνθρώπων, ἀνὴρ τῶν τις ἀπηχθημένων ζῶντι αὐτῷ παρεγίνετο ἀνὰ πᾶσαν νύκτα ἐπὶ τοῦ Θεαγένους τὴν εἰκόνα καὶ ἐμαστίγου τὸν χαλκὸν ἅτε αὐτῷ Θεαγένει λυμαινόμενος· καὶ τὸν μὲν ὁ ἀνδριὰς ἐμπεσὼν ὕβρεως παύει, τοῦ ἀνθρώπου δὲ τοῦ ἀποθανόντος οἱ παῖδες τῇ εἰκόνι ἐπεξῄεσαν φόνου. καὶ οἱ Θάσιοι καταποντοῦσι τὴν εἰκόνα ἐπακολουθήσαντες γνώμῃ τῇ Δράκοντος, ὃς Ἀθηναίοις θεσμοὺς γράψας φονικοὺς ὑπερώρισε καὶ τὰ ἄψυχα, εἴγε ἐμπεσόν τι ἐξ αὐτῶν ἀποκτείνειεν ἄνθρωπον. 6.11.7 ἀνὰ χρόνον δέ, ὡς τοῖς Θασίοις οὐδένα ἀπεδίδου καρπὸν ἡ γῆ, θεωροὺς ἀποστέλλουσιν ἐς Δελφούς, καὶ αὐτοῖς ἔχρησεν ὁ θεὸς καταδέχεσθαι τοὺς δεδιωγμένους. καὶ οἱ μὲν ἐπὶ τῷ λόγῳ τούτῳ καταδεχθέντες οὐδὲν τῆς ἀκαρπίας παρείχοντο ἴαμα· δεύτερα οὖν ἐπὶ τὴν Πυθίαν ἔρχονται, λέγοντες ὡς καὶ ποιήσασιν αὐτοῖς τὰ χρησθέντα διαμένοι τὸ ἐκ τῶν θεῶν μήνιμα. 6.11.8 ἐνταῦθα ἀπεκρίνατό σφισιν ἡ Πυθία· Θεαγένην δʼ ἄμνηστον ἀφήκατε τὸν μέγαν ὑμέων. ἀπορούντων δὲ αὐτῶν ὁποίᾳ μηχανῇ τοῦ Θεαγένους τὴν εἰκόνα ἀνασώσωνται, φασὶν ἁλιέας ἀναχθέντας ἐς τὸ πέλαγος ἐπὶ ἰχθύων θήραν περισχεῖν τῷ δικτύῳ τὴν εἰκόνα καὶ ἀνενεγκεῖν αὖθις ἐς τὴν γῆν· Θάσιοι δὲ ἀναθέντες, ἔνθα καὶ ἐξ ἀρχῆς ἔκειτο, νομίζουσιν ἅτε θεῷ θύειν. 6.11.9 πολλαχοῦ δὲ καὶ ἑτέρωθι ἔν τε Ἕλλησιν οἶδα καὶ παρὰ βαρβάροις ἀγάλματα ἱδρυμένα Θεαγένους καὶ νοσήματά τε αὐτὸν ἰώμενον καὶ ἔχοντα παρὰ τῶν ἐπιχωρίων τιμάς. ὁ δὲ ἀνδριὰς τοῦ Θεαγένους ἐστὶν ἐν τῇ Ἄλτει, τέχνη τοῦ Αἰγινήτου Γλαυκίου .
6.20.1 τὸ δὲ ὄρος τὸ Κρόνιον κατὰ τὰ ἤδη λελεγμένα μοι παρὰ τὴν κρηπῖδα καὶ τοὺς ἐπʼ αὐτῇ παρήκει θησαυρούς. ἐπὶ δὲ τοῦ ὄρους τῇ κορυφῇ θύουσιν οἱ Βασίλαι καλούμενοι τῷ Κρόνῳ κατὰ ἰσημερίαν τὴν ἐν τῷ ἦρι, Ἐλαφίῳ μηνὶ παρὰ Ἠλείοις.
6.26.1 θέατρον δὲ ἀρχαῖον, μεταξὺ τῆς ἀγορᾶς καὶ τοῦ Μηνίου τὸ θέατρόν τε καὶ ἱερόν ἐστι Διονύσου· τέχνη τὸ ἄγαλμα Πραξιτέλους, θεῶν δὲ ἐν τοῖς μάλιστα Διόνυσον σέβουσιν Ἠλεῖοι καὶ τὸν θεόν σφισιν ἐπιφοιτᾶν ἐς τῶν Θυίων τὴν ἑορτὴν λέγουσιν. ἀπέχει μέν γε τῆς πόλεως ὅσον τε ὀκτὼ στάδια ἔνθα τὴν ἑορτὴν ἄγουσι Θυῖα ὀνομάζοντες· λέβητας δὲ ἀριθμὸν τρεῖς ἐς οἴκημα ἐσκομίσαντες οἱ ἱερεῖς κατατίθενται κενούς, παρόντων καὶ τῶν ἀστῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες· σφραγῖδας δὲ αὐτοί τε οἱ ἱερεῖς καὶ τῶν ἄλλων ὅσοις ἂν κατὰ γνώμην ᾖ ταῖς θύραις τοῦ οἰκήματος ἐπιβάλλουσιν, ἐς δὲ τὴν ἐπιοῦσαν τά τε
8.25.3 τὸ δὲ ἱερὸν τοῦτο ἔστι μὲν Θελπουσίων ἐν ὅροις· ἀγάλματα δὲ ἐν αὐτῷ, ποδῶν ἑπτὰ οὐκ ἀποδέον ἕκαστον, Δήμητρός ἐστι καὶ ἡ παῖς καὶ ὁ Διόνυσος, τὰ πάντα ὁμοίως λίθου. μετὰ δὲ τῆς Ἐλευσινίας τὸ ἱερὸν καὶ Θέλπουσαν τὴν πόλιν ὁ Λάδων παρέξεισιν ἐν ἀριστερᾷ, κειμένην μὲν ἐπὶ λόφου μεγάλου, τὰ πλείω δὲ ἐφʼ ἡμῶν ἔρημον, ὥστε καὶ τὴν ἀγορὰν ἐπὶ τῷ πέρατι οὖσάν φασιν ἐν τῷ μεσαιτάτῳ ποιηθῆναι τὸ ἐξ ἀρχῆς. ἔστι δὲ ἐν Θελπούσῃ ναὸς Ἀσκληπιοῦ καὶ θεῶν ἱερὸν τῶν δώδεκα·
9.3.1 Ἥραν ἐφʼ ὅτῳ δὴ πρὸς τὸν Δία ὠργισμένην ἐς Εὔβοιάν φασιν ἀναχωρῆσαι, Δία δέ, ὡς οὐκ ἔπειθεν αὐτήν, παρὰ Κιθαιρῶνα λέγουσιν ἐλθεῖν δυναστεύοντα ἐν Πλαταιαῖς τότε· εἶναι γὰρ τὸν Κιθαιρῶνα οὐδενὸς σοφίαν ὕστερον. οὗτος οὖν κελεύει τὸν Δία ἄγαλμα ξύλου ποιησάμενον ἄγειν ἐπὶ βοῶν ζεύγους ἐγκεκαλυμμένον, λέγειν δὲ ὡς ἄγοιτο γυναῖκα Πλάταιαν τὴν Ἀσωποῦ.' ' None | sup>
1.18.7 Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey.
1.24.5 Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief. 1.24.6 These griffins, Aristeas An early Greek traveller and writer. of Proconnesus says in his poem, fight for the gold with the Arimaspi beyond the Issedones. The gold which the griffins guard, he says, comes out of the earth; the Arimaspi are men all born with one eye; griffins are beasts like lions, but with the beak and wings of an eagle. I will say no more about the griffins.
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.
5.11.3 Between the feet of the throne are four rods, each one stretching from foot to foot. The rod straight opposite the entrance has on it seven images; how the eighth of them disappeared nobody knows. These must be intended to be copies of obsolete contests, since in the time of Pheidias contests for boys had not yet been introduced. This statement is certainly incorrect; Pausanias himself says that contests for the boys were introduced at the thirty-seventh Festival, i.e. in 632 B.C. Several suggestions have been made for correcting the text. One of the most attractive is that of C. Robert (see Hermes XXIII. 1888, p. 451), who would read ἀγωνιστῶν for ἀγωνισμάτων and transpose οὐ γάρ (for which he reads ἄρα ) πω . . . τῆς Φειδίου to after ὀγδοήκοντα. This would mean: “So P. had not reached the age of boys at the time of Pheidias.” The figure of one binding his own head with a ribbon is said to resemble in appearance Pantarces, a stripling of Elis said to have been the love of Pheidias. Pantarces too won the wrestling-bout for boys at the eighty-sixth Festival.
5.11.8 On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule.
5.13.1 Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated.
5.13.3 The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 5.13.4 The following tale too is told. When the war of the Greeks against Troy was prolonged, the soothsayers prophesied to them that they would not take the city until they had fetched the bow and arrows of Heracles and a bone of Pelops. So it is said that they sent for Philoctetes to the camp, and from Pisa was brought to them a bone of Pelops—a shoulder-blade. As they were returning home, the ship carrying the bone of Pelops was wrecked off Euboea in the storm.
5.13.8 The altar of Olympic Zeus is about equally distant from the Pelopium and the sanctuary of Hera, but it is in front of both. Some say that it was built by Idaean Heracles, others by the local heroes two generations later than Heracles. It has been made from the ash of the thighs of the victims sacrificed to Zeus, as is also the altar at Pergamus . There is an ashen altar of Samian Hera not a bit grander than what in Attica the Athenians call “improvised hearths.”
5.14.2 The Eleans are wont to use for the sacrifices to Zeus the wood of the white poplar and of no other tree, preferring the white poplar, I think, simply and solely because Heracles brought it into Greece from Thesprotia . And it is my opinion that when Heracles sacrificed to Zeus at Olympia he himself burned the thigh bones of the victims upon wood of the white poplar. Heracles found the white poplar growing on the banks of the Acheron, the river in Thesprotia, and for this reason Homer Hom. Il. 13.389, and Hom. Il. 16.482 . calls it “Acheroid.”
5.14.4 Now that I have finished my account of the greatest altar, let me proceed to describe all the altars in Olympia . My narrative will follow in dealing with them the order in which the Eleans are wont to sacrifice on the altars. They sacrifice to Hestia first, secondly to Olympic Zeus, going to the altar within the temple, thirdly to Zeus Laoetas and to Poseidon Laoetas. This sacrifice too it is usual to offer on one altar. Fourthly and fifthly they sacrifice to Artemis and to Athena, Goddess of Booty,
5.14.7 After this stands an altar of Heracles surnamed Parastates (Assistant); there are also altars of the brothers of Heracles—Epimedes, Idas, Paeonaeus, and Iasus; I am aware, however, that the altar of Idas is called by others the altar of Acesidas. At the place where are the foundations of the house of Oenomaus stand two altars: one is of Zeus of the Courtyard, which Oenomaus appears to have had built himself, and the other of Zeus of the Thunderbolt, which I believe they built later, when the thunderbolt had struck the house of Oenomaus. 5.14.8 An account of the great altar I gave a little way back; it is called the altar of Olympian Zeus. By it is an altar of Unknown Gods, and after this an altar of Zeus Purifier, one of Victory, and another of Zeus—this time surnamed Underground. There are also altars of all gods, and of Hera surnamed Olympian, this too being made of ashes. They say that it was dedicated by Clymenus. After this comes an altar of Apollo and Hermes in common, because the Greeks have a story about them that Hermes invented the lyre and Apollo the lute.
5.14.10 On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs.
6.11.2 Not far from the kings mentioned stands a Thasian, Theagenes the son of Timosthenes. The Thasians say that Timosthenes was not the father of Theagenes, but a priest of the Thasian Heracles, a phantom of whom in the likeness of Timosthenes had intercourse with the mother of Theagenes. In his ninth year, they say, as he was going home from school, he was attracted by a bronze image of some god or other in the marketplace; so he caught up the image, placed it on one of his shoulders and carried it home. 6.11.3 The citizens were enraged at what he had done, but one of them, a respected man of advanced years, bade them not to kill the lad, and ordered him to carry the image from his home back again to the market-place. This he did, and at once became famous for his strength, his feat being noised abroad through-out Greece . 6.11.4 The achievements of Theagenes at the Olympian games have already—the most famous of them—been described Paus. 6.6.5 in my story, how he beat Euthymus the boxer, and how he was fined by the Eleans. On this occasion the pancratium, it is said, was for the first time on record won without a contest, the victor being Dromeus of Mantineia . At the Festival following this, Theagenes was the winner in the pancratium. 6.11.5 He also won three victories at Pytho . These were for boxing, while nine prizes at Nemea and ten at the Isthmus were won in some cases for the pancratium and in others for boxing. At Phthia in Thessaly he gave up training for boxing and the pancratium. He devoted himself to winning fame among the Greeks for his running also, and beat those who entered for the long race. His ambition was, I think, to rival Achilles by winning a prize for running in the fatherland of the swiftest of those who are called heroes. The total number of crowns that he won was one thousand four hundred. 6.11.6 When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. 6.11.7 But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi, and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. 6.11.8 Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. 6.11.9 There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina .
6.20.1 Mount Cronius, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilae, as they are called, sacrifice to Cronus at the spring equinox, in the month called Elaphius among the Eleans.
6.26.1 Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined.
8.25.3 This sanctuary is on the borders of Thelpusa . In it are images, each no less than seven feet high, of Demeter, her daughter, and Dionysus, all alike of stone. After the sanctuary of the Eleusinian goddess the Ladon flows by the city Thelpusa on the left, situated on a high hill, in modern times so deserted that the market-place, which is at the extremity of it, was originally, they say, right in the very middle of it. Thelpusa has a temple of Asclepius and a sanctuary of the twelve gods; the greater part of this, I found, lay level with the ground.
9.3.1 Hera, they say, was for some reason or other angry with Zeus, and had retreated to Euboea . Zeus, failing to make her change her mind, visited Cithaeron, at that time despot in Plataea, who surpassed all men for his cleverness. So he ordered Zeus to make an image of wood, and to carry it, wrapped up, in a bullock wagon, and to say that he was celebrating his marriage with Plataea, the daughter of Asopus.' ' None |
|
26. Strabo, Geography, 8.3.30, 9.2.11, 10.3.13
Tagged with subjects: • Mythological figures (excluding Olympian gods and their offspring), Baton • Mythological figures (excluding Olympian gods and their offspring), Tyndaros • Olympian, divinities • Olympus, Olympian • Olympus, Olympian, god • Pindar, Olympian • Zeus, Olympian • games, Olympic
Found in books: Bernabe et al. (2013), Redefining Dionysos, 87, 239; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 46, 47; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 65; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 149, 156; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 672
| sup>
8.3.30 It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently." 9.2.11 Also Mycalessus, a village, is in the Tanagraean territory. It is situated on the road that leads from Thebes to Chalcis; and in the Boeotian dialect it is called Mycalettus. And Harma is likewise in the Tanagraean territory; it is a deserted village near Mycalettus, and received its name from the chariot of Amphiaraus, and is a different place from the Harma in Attica, which is near Phyle, a deme of Attica bordering on Tanagra. Here originated the proverb, when the lightning flashes through Harma; for those who are called the Pythaistae look in the general direction of Harma, in accordance with an oracle, and note any flash of lightning in that direction, and then, when they see the lightning flash, take the offering to Delphi. They would keep watch for three months, for three days and nights each month, from the altar of Zeus Astrapaeus; this altar is within the walls between the Pythium and the Olympium. In regard to the Harma in Boeotia, some say that Amphiaraus fell in the battle out of his chariot near the place where his sanctuary now is, and that the chariot was drawn empty to the place which bears the same name; others say that the chariot of Adrastus, when he was in flight, was smashed to pieces there, but that Adrastus safely escaped on Areion. But Philochorus says that Adrastus was saved by the inhabitants of the village, and that on this account they obtained equal rights of citizenship from the Argives.' "
10.3.13 The poets bear witness to such views as I have suggested. For instance, when Pindar, in the dithyramb which begins with these words,In earlier times there marched the lay of the dithyrambs long drawn out, mentions the hymns sung in honor of Dionysus, both the ancient and the later ones, and then, passing on from these, says,To perform the prelude in thy honor, great Mother, the whirling of cymbals is at hand, and among them, also, the clanging of castanets, and the torch that blazeth beneath the tawny pine-trees, he bears witness to the common relationship between the rites exhibited in the worship of Dionysus among the Greeks and those in the worship of the Mother of the Gods among the Phrygians, for he makes these rites closely akin to one another. And Euripides does likewise, in his Bacchae, citing the Lydian usages at the same time with those of Phrygia, because of their similarity: But ye who left Mt. Tmolus, fortress of Lydia, revel-band of mine, women whom I brought from the land of barbarians as my assistants and travelling companions, uplift the tambourines native to Phrygian cities, inventions of mine and mother Rhea. And again,happy he who, blest man, initiated in the mystic rites, is pure in his life, . . . who, preserving the righteous orgies of the great mother Cybele, and brandishing the thyrsus on high, and wreathed with ivy, doth worship Dionysus. Come, ye Bacchae, come, ye Bacchae, bringing down Bromius, god the child of god, out of the Phrygian mountains into the broad highways of Greece. And again, in the following verses he connects the Cretan usages also with the Phrygian: O thou hiding-bower of the Curetes, and sacred haunts of Crete that gave birth to Zeus, where for me the triple-crested Corybantes in their caverns invented this hide-stretched circlet, and blent its Bacchic revelry with the high-pitched, sweet-sounding breath of Phrygian flutes, and in Rhea's hands placed its resounding noise, to accompany the shouts of the Bacchae, and from Mother Rhea frenzied Satyrs obtained it and joined it to the choral dances of the Trieterides, in whom Dionysus takes delight. And in the Palamedes the Chorus says, Thysa, daughter of Dionysus, who on Ida rejoices with his dear mother in the Iacchic revels of tambourines."" None |
|
27. Vergil, Georgics, 1.277-1.283, 1.316-1.321
Tagged with subjects: • Olympian • Olympians, as political metaphor • politics, Olympians as political metaphor
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 234, 238; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 55
sup>
1.277 felicis operum. Quintam fuge: pallidus Orcus 1.278 Eumenidesque satae; tum partu Terra nefando 1.279 Coeumque Iapetumque creat saevumque Typhoea 1.280 et coniuratos caelum rescindere fratres. 1.281 Ter sunt conati inponere Pelio Ossam 1.282 scilicet, atque Ossae frondosum involvere Olympum; 1.283 ter pater exstructos disiecit fulmine montis.
1.316 Saepe ego, cum flavis messorem induceret arvis 1.317 agricola et fragili iam stringeret hordea culmo, 1.318 omnia ventorum concurrere proelia vidi, 1.319 quae gravidam late segetem ab radicibus imis 1.320 sublimem expulsam eruerent; ita turbine nigro 1.321 ferret hiems culmumque levem stipulasque volantis.'' None | sup>
1.277 Routed the dog-star sinks. But if it be 1.278 For wheaten harvest and the hardy spelt, 1.279 Thou tax the soil, to corn-ears wholly given,' "1.280 Let Atlas' daughters hide them in the dawn," '1.281 The Cretan star, a crown of fire, depart,' "1.282 Or e'er the furrow's claim of seed thou quit," "1.283 Or haste thee to entrust the whole year's hope" 1.316 And when the first breath of his panting steed 1.317 On us the Orient flings, that hour with them' "1.318 Red Vesper 'gins to trim his 'lated fires." '1.319 Hence under doubtful skies forebode we can 1.320 The coming tempests, hence both harvest-day 1.321 And seed-time, when to smite the treacherous main'' None |
|
28. None, None, nan
Tagged with subjects: • Games, Olympic • Zeus, Olympian
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 135; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
|
29. None, None, nan
Tagged with subjects: • Olympian gods, chthonian deities and • Olympian gods, heroes and • Olympian, divinities • Olympian, rituals • Olympian-chthonian model or distinction • chthonian deities, vs. Olympian
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 298, 316; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 141, 375
|
