| 1. Pindar, Fragments, 59.3 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •ammon, oracle of Found in books: Johnston (2008) 63 |
2. Aristophanes, Peace, 277-278 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Parker (2005) 87| 278. μεμυημένος, νῦν ἐστιν εὔξασθαι καλὸν | |
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| 3. Sophocles, Women of Trachis, 1165-1168, 1164 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Johnston (2008) 63 |
4. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Ekroth (2013) 212| 540b. καὶ ἑαυτοὺς κοσμεῖν τὸν ἐπίλοιπον βίον ἐν μέρει ἑκάστους, τὸ μὲν πολὺ πρὸς φιλοσοφίᾳ διατρίβοντας, ὅταν δὲ τὸ μέρος ἥκῃ, πρὸς πολιτικοῖς ἐπιταλαιπωροῦντας καὶ ἄρχοντας ἑκάστους τῆς πόλεως ἕνεκα, οὐχ ὡς καλόν τι ἀλλʼ ὡς ἀναγκαῖον πράττοντας, καὶ οὕτως ἄλλους ἀεὶ παιδεύσαντας τοιούτους, ἀντικαταλιπόντας τῆς πόλεως φύλακας, εἰς μακάρων νήσους ἀπιόντας οἰκεῖν· μνημεῖα δʼ αὐτοῖς καὶ θυσίας | 540b. throughout the remainder of their lives, each in his turn, devoting the greater part of their time to the study of philosophy, but when the turn comes for each, toiling in the service of the state and holding office for the city’s sake, regarding the task not as a fine thing but a necessity; and so, when each generation has educated others like themselves to take their place as guardians of the state, they shall depart to the Islands of the Blest and there dwell. And the state shall establish public memorial |
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| 5. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Mikalson (2016) 178 |
6. Xenophon, The Persian Expedition, 7.8.1-7.8.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ammon, oracle of Found in books: Jim (2022) 6| 7.8.1. ἐντεῦθεν διέπλευσαν εἰς Λάμψακον, καὶ ἀπαντᾷ τῷ Ξενοφῶντι Εὐκλείδης μάντις Φλειάσιος ὁ Κλεαγόρου υἱὸς τοῦ τὰ ἐντοίχια ἐν Λυκείῳ γεγραφότος. οὗτος συνήδετο τῷ Ξενοφῶντι ὅτι ἐσέσωστο, καὶ ἠρώτα αὐτὸν πόσον χρυσίον ἔχοι. 7.8.2. ὁ δʼ αὐτῷ ἐπομόσας εἶπεν ἦ μὴν ἔσεσθαι μηδὲ ἐφόδιον ἱκανὸν οἴκαδε ἀπιόντι, εἰ μὴ ἀπόδοιτο τὸν ἵππον καὶ ἃ ἀμφʼ αὑτὸν εἶχεν. 7.8.3. ὁ δʼ αὐτῷ οὐκ ἐπίστευεν. ἐπεὶ δʼ ἔπεμψαν Λαμψακηνοὶ ξένια τῷ Ξενοφῶντι καὶ ἔθυε τῷ Ἀπόλλωνι, παρεστήσατο τὸν Εὐκλείδην· ἰδὼν δὲ τὰ ἱερὰ ὁ Εὐκλείδης εἶπεν ὅτι πείθοιτο αὐτῷ μὴ εἶναι χρήματα. ἀλλʼ οἶδα, ἔφη, ὅτι κἂν μέλλῃ ποτὲ ἔσεσθαι, φαίνεταί τι ἐμπόδιον, ἂν μηδὲν ἄλλο, σὺ σαυτῷ. συνωμολόγει ταῦτα ὁ Ξενοφῶν. 7.8.4. ὁ δὲ εἶπεν· ἐμπόδιος γάρ σοι ὁ Ζεὺς ὁ μειλίχιός ἐστι, καὶ ἐπήρετο εἰ ἤδη θύσειεν, ὥσπερ οἴκοι, ἔφη, εἰώθειν ἐγὼ ὑμῖν θύεσθαι καὶ ὁλοκαυτεῖν. ὁ δʼ οὐκ ἔφη ἐξ ὅτου ἀπεδήμησε τεθυκέναι τούτῳ τῷ θεῷ. συνεβούλευσεν οὖν αὐτῷ θύεσθαι καθὰ εἰώθει, καὶ ἔφη συνοίσειν ἐπὶ τὸ βέλτιον. 7.8.5. τῇ δὲ ὑστεραίᾳ Ξενοφῶν προσελθὼν εἰς Ὀφρύνιον ἐθύετο καὶ ὡλοκαύτει χοίρους τῷ πατρίῳ νόμῳ, καὶ ἐκαλλιέρει. 7.8.6. καὶ ταύτῃ τῇ ἡμέρᾳ ἀφικνεῖται Βίων καὶ Ναυσικλείδης χρήματα δώσοντες τῷ στρατεύματι, καὶ ξενοῦνται τῷ Ξενοφῶντι καὶ ἵππον ὃν ἐν Λαμψάκῳ ἀπέδοτο πεντήκοντα δαρεικῶν, ὑποπτεύοντες αὐτὸν διʼ ἔνδειαν πεπρακέναι, ὅτι ἤκουον αὐτὸν ἥδεσθαι τῷ ἵππῳ, λυσάμενοι ἀπέδοσαν καὶ τὴν τιμὴν οὐκ ἤθελον ἀπολαβεῖν. | 7.8.1. It was likewise resolved that the generals should undergo an inquiry with reference to their past conduct. When they presented their statements, Philesius and Xanthicles were condemned, for their careless guarding of the merchantmen’s cargoes, cp. Xen. Anab. 5.1.16 . to pay the loss incurred, namely, twenty minas, and Sophaenetus, for neglect of duty in the office to which he had been chosen, cp. Xen. Anab. 5.3.1 , and see critical note. was fined ten minas. Accusations were also made against Xenophon by certain men who claimed that he had beaten them, and so brought the charge of wanton assault. 7.8.1. From there they sailed across to Lampsacus , where Xenophon was met by Eucleides, the Phliasian seer, son of the Cleagoras who painted the mural paintings in the Lyceum. The famous gymnasium at Athens . Eucleides congratulated Xenophon upon his safe return, and asked him how much gold he had got. 7.8.2. Xenophon bade the first man who spoke to state where it was that he had struck him. He replied, In the place where we were perishing with cold and there was an enormous amount of snow. 7.8.2. He replied, swearing to the truth of his statement, that he would not have even enough money to pay his travelling expenses on the way home unless he should sell his horse and what he had about his person. And Eucleides would not believe him. 7.8.3. And Xenophon said, Well, really, with weather of the sort you describe and provisions used up and no chance even to get a smell of wine, when many of us were becoming exhausted with hardships and the enemy were at our heels, if at such a time as that I wantonly abused you, I admit that I am more wanton even than the ass, which, because of its wantonness, so the saying runs, is not subject to fatigue. Nevertheless, do tell us, he said, for what reason you were struck. 7.8.3. But when the Lampsacenes sent gifts of hospitality to Xenophon and he was sacrificing to Apollo, he gave Eucleides a place beside him; and when Eucleides saw the vitals of the victims, he said that he well believed that Xenophon had no money. But I am sure, he went on, that even if money should ever be about to come to you, some obstacle always appears—if nothing else, your own self. In this Xenophon agreed with him. 7.8.4. Did I ask you for something, and then strike you because you would not give it to me? Did I demand something back? Was it in a fight over a favourite? Was it an act of drunken violence? 7.8.4. Then Eucleides said, Yes, Zeus the Merciful is an obstacle in your way, and asked whether he had yet sacrificed to him, just as at home, he continued, where I was wont to offer the sacrifices for you, and with whole victims. Xenophon replied that not since he left home had he sacrificed to that god. i.e. Zeus in this particular one of his functions, as the Merciful. cp. Xen. Anab. 7.6.44 . Eucleides, accordingly, advised him to sacrifice just as he used to do, and said that it would be to his advantage. 7.8.5. When the man replied that it was none of these things, Xenophon asked him if he was a hoplite. He said no. Was he a peltast, then? No, not that either, he said, but he had been detailed by his messmates, although he was a free man, to drive a mule. 7.8.5. And the next day, upon coming to Ophrynium, Xenophon proceeded to sacrifice, offering whole victims of swine after the custom of his fathers, and he obtained favourable omens. 7.8.6. At that Xenophon recognized him, and asked: Are you the fellow who carried the sick man? Yes, by Zeus, he replied, for you forced me to do so; and you scattered my messmates’ baggage all about. 7.8.6. In fact, on that very day Bion and Nausicleides Apparently officers sent by Thibron. arrived with money to give to the army and were entertained by Xenophon, and they redeemed his horse, which he had sold at Lampsacus for fifty daries,—for they suspected that he had sold it for want of money, since they heard he was fond of the horse,—gave it back to him, and would not accept from him the price of it. |
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7. Xenophon, Memoirs, 1.3.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •oracles, of ammon Found in books: Mikalson (2016) 178| 1.3.1. ὡς δὲ δὴ καὶ ὠφελεῖν ἐδόκει μοι τοὺς συνόντας τὰ μὲν ἔργῳ δεικνύων ἑαυτὸν οἷος ἦν, τὰ δὲ καὶ διαλεγόμενος, τούτων δὴ γράψω ὁπόσα ἂν διαμνημονεύσω. τὰ μὲν τοίνυν πρὸς τοὺς θεοὺς φανερὸς ἦν καὶ ποιῶν καὶ λέγων ᾗπερ ἡ Πυθία ἀποκρίνεται τοῖς ἐρωτῶσι πῶς δεῖ ποιεῖν ἢ περὶ θυσίας ἢ περὶ προγόνων θεραπείας ἢ περὶ ἄλλου τινὸς τῶν τοιούτων· ἥ τε γὰρ Πυθία νόμῳ πόλεως ἀναιρεῖ ποιοῦντας εὐσεβῶς ἂν ποιεῖν, Σωκράτης τε οὕτω καὶ αὐτὸς ἐποίει καὶ τοῖς ἄλλοις παρῄνει, τοὺς δὲ ἄλλως πως ποιοῦντας περιέργους καὶ ματαίους ἐνόμιζεν εἶναι. | 1.3.1. In order to support my opinion that he benefited his companions, alike by actions that revealed his own character and by his conversation, I will set down what I recollect of these. First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as What is my duty about sacrifice? or about cult of ancestors. For the answer of the Priestess is, Follow the custom of the State: that is the way to act piously. And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly. |
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| 8. Xenophon, Symposium, 8.9 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •ammon, oracle of Found in books: Jim (2022) 6 |
9. Aristophanes, Birds, 1061-1070, 586, 731-734, 1071 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Jim (2022) 6| 1071. τῇδε μέντοι θἠμέρᾳ μάλιστ' ἐπαναγορεύεται, | |
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10. Herodotus, Histories, 1.181-1.183, 2.29, 2.42, 2.52-2.57, 2.155-2.156, 4.181 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •oracles, of ammon •ammon, oracle of Found in books: Johnston (2008) 63; Mikalson (2003) 180 | 1.181. These walls are the city's outer armor; within them there is another encircling wall, nearly as strong as the other, but narrower. ,In the middle of one division of the city stands the royal palace, surrounded by a high and strong wall; and in the middle of the other is still to this day the sacred enclosure of Zeus Belus, a square of four hundred and forty yards each way, with gates of bronze. ,In the center of this sacred enclosure a solid tower has been built, two hundred and twenty yards long and broad; a second tower rises from this and from it yet another, until at last there are eight. ,The way up them mounts spirally outside the height of the towers; about halfway up is a resting place, with seats for repose, where those who ascend sit down and rest. ,In the last tower there is a great shrine; and in it stands a great and well-covered couch, and a golden table nearby. But no image has been set up in the shrine, nor does any human creature lie there for the night, except one native woman, chosen from all women by the god, as the Chaldaeans say, who are priests of this god. 1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt , as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia , whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. 1.183. In the Babylonian temple there is another shrine below, where there is a great golden image of Zeus, sitting at a great golden table, and the footstool and the chair are also gold; the gold of the whole was said by the Chaldeans to be eight hundred talents' weight. ,Outside the temple is a golden altar. There is also another great altar, on which are sacrificed the full-grown of the flocks; only nurslings may be sacrificed on the golden altar, but on the greater altar the Chaldeans even offer a thousand talents' weight of frankincense yearly, when they keep the festival of this god; and in the days of Cyrus there was still in this sacred enclosure a statue of solid gold twenty feet high. ,I myself have not seen it, but I relate what is told by the Chaldeans. Darius son of Hystaspes proposed to take this statue but dared not; Xerxes his son took it, and killed the priest who warned him not to move the statue. Such is the furniture of this temple, and there are many private offerings besides. 2.29. I was unable to learn anything from anyone else, but this much further I did learn by the most extensive investigation that I could make, going as far as the city of Elephantine to look myself, and beyond that by question and hearsay. ,Beyond Elephantine, as one travels inland, the land rises. Here one must pass with the boat roped on both sides as men harness an ox; and if the rope breaks, the boat will be carried away by the strength of the current. ,This part of the river is a four days' journey by boat, and the Nile here is twisty just as the Maeander ; a distance of twelve schoeni must be passed in the foregoing manner. After that, you come to a level plain, where there is an island in the Nile , called Takhompso. ,The country above Elephantine now begins to be inhabited by Ethiopians: half the people of the island are Ethiopians, and half Egyptians. Near the island is a great lake, on whose shores live nomadic Ethiopians. After crossing this, you come to the stream of the Nile , which empties into this lake. ,Then you disembark and journey along the river bank for forty days; for there are sharp projecting rocks in the Nile and many reefs, through which no boat can pass. ,Having traversed this part in forty days as I have said, you take boat again and so travel for twelve days until you come to a great city called Meroe , which is said to be the capital of all Ethiopia . ,The people of the place worship no other gods but Zeus and Dionysus; these they greatly honor, and they have a place of divination sacred to Zeus; they send out armies whenever and wherever this god through his oracle commands them. 2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. 2.52. Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt , and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas , was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 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. 2.54. But about the oracles in Hellas , and that one which is in Libya , the Egyptians give the following account. The priests of Zeus of Thebes told me that two priestesses had been carried away from Thebes by Phoenicians; one, they said they had heard was taken away and sold in Libya , the other in Hellas ; these women, they said, were the first founders of places of divination in the aforesaid countries. ,When I asked them how it was that they could speak with such certain knowledge, they said in reply that their people had sought diligently for these women, and had never been able to find them, but had learned later the story which they were telling me. 2.55. That, then, I heard from the Theban priests; and what follows, the prophetesses of Dodona say: that two black doves had come flying from Thebes in Egypt , one to Libya and one to Dodona ; ,the latter settled on an oak tree, and there uttered human speech, declaring that a place of divination from Zeus must be made there; the people of Dodona understood that the message was divine, and therefore established the oracular shrine. ,The dove which came to Libya told the Libyans (they say) to make an oracle of Ammon; this also is sacred to Zeus. Such was the story told by the Dodonaean priestesses, the eldest of whom was Promeneia and the next Timarete and the youngest Nicandra; and the rest of the servants of the temple at Dodona similarly held it true. 2.56. But my own belief about it is this. If the Phoenicians did in fact carry away the sacred women and sell one in Libya and one in Hellas , then, in my opinion, the place where this woman was sold in what is now Hellas , but was formerly called Pelasgia, was Thesprotia ; ,and then, being a slave there, she established a shrine of Zeus under an oak that was growing there; for it was reasonable that, as she had been a handmaid of the temple of Zeus at Thebes , she would remember that temple in the land to which she had come. ,After this, as soon as she understood the Greek language, she taught divination; and she said that her sister had been sold in Libya by the same Phoenicians who sold her. 2.57. I expect that these women were called “doves” by the people of Dodona because they spoke a strange language, and the people thought it like the cries of birds; ,then the woman spoke what they could understand, and that is why they say that the dove uttered human speech; as long as she spoke in a foreign tongue, they thought her voice was like the voice of a bird. For how could a dove utter the speech of men? The tale that the dove was black signifies that the woman was Egyptian . ,The fashions of divination at Thebes of Egypt and at Dodona are like one another; moreover, the practice of divining from the sacrificed victim has also come from Egypt . 2.155. I have often mentioned the Egyptian oracle, and shall give an account of this, as it deserves. This oracle is sacred to Leto, and is situated in a great city by the Sebennytic arm of the Nile , on the way up from the sea. ,Buto is the name of the city where this oracle is; I have already mentioned it. In Buto there is a temple of Apollo and Artemis. The shrine of Leto where the oracle is, is itself very great, and its outer court is sixty feet high. ,But what caused me the most wonder among the things apparent there I shall mention. In this precinct is the shrine of Leto, the height and length of whose walls is all made of a single stone slab; each wall has an equal length and height; namely, seventy feet. Another slab makes the surface of the roof, the cornice of which is seven feet broad. 2.156. Thus, then, the shrine is the most marvellous of all the things that I saw in this temple; but of things of second rank, the most wondrous is the island called Khemmis . ,This lies in a deep and wide lake near the temple at Buto , and the Egyptians say that it floats. I never saw it float, or move at all, and I thought it a marvellous tale, that an island should truly float. ,However that may be, there is a great shrine of Apollo on it, and three altars stand there; many palm trees grow on the island, and other trees too, some yielding fruit and some not. ,This is the story that the Egyptians tell to explain why the island moves: that on this island that did not move before, Leto, one of the eight gods who first came to be, who was living at Buto where this oracle of hers is, taking charge of Apollo from Isis, hid him for safety in this island which is now said to float, when Typhon came hunting through the world, keen to find the son of Osiris. ,Apollo and Artemis were (they say) children of Dionysus and Isis, and Leto was made their nurse and preserver; in Egyptian, Apollo is Horus, Demeter Isis, Artemis Bubastis. ,It was from this legend and no other that Aeschylus son of Euphorion took a notion which is in no poet before him: that Artemis was the daughter of Demeter. For this reason the island was made to float. So they say. 4.181. I have now described all the nomadic Libyans who live on the coast. Farther inland than these is that Libyan country which is haunted by wild beasts, and beyond this wild beasts' haunt runs a ridge of sand that stretches from Thebes of Egypt to the Pillars of Heracles. ,At intervals of about ten days' journey along this ridge there are masses of great lumps of salt in hills; on the top of every hill, a fountain of cold sweet water shoots up from the midst of the salt; men live around it who are farthest away toward the desert and inland from the wild beasts' country. The first on the journey from Thebes , ten days distant from there, are the Ammonians, who follow the worship of the Zeus of Thebes ; for, as I have said before, the image of Zeus at Thebes has the head of a ram. ,They have another spring of water besides, which is warm at dawn, and colder at market-time, and very cold at noon; ,and it is then that they water their gardens; as the day declines, the coldness abates, until at sunset the water grows warm. It becomes ever hotter and hotter until midnight, and then it boils and bubbles; after midnight it becomes ever cooler until dawn. This spring is called the Spring of the Sun. |
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| 11. Eupolis, Fragments, 319 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 111 |
| 12. Eupolis, Fragments, 319 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 111 |
| 13. Anaximenes of Lampsacus, Rhetoric To Alexander, 2.3-2.4 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •oracles, of ammon Found in books: Mikalson (2016) 178 |
| 14. Alexis, Fragments, 183.5 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 87 |
| 15. Alexis, Fragments, 183.5 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 87 |
16. Diodorus Siculus, Historical Library, 17.17.3, 17.50.6, 17.115.6, 20.82, 20.84.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon •ammon, oracle of, •ammon, oracle of Found in books: Ekroth (2013) 99; Jim (2022) 184; Luck (2006) 83 | 17.17.3. He visited the tombs of the heroes Achilles, Ajax, and the rest and honoured them with offerings and other appropriate marks of respect, and then proceeded to make an accurate count of his accompanying forces. There were found to be, of infantry, twelve thousand Macedonians, seven thousand allies, and five thousand mercenaries, all of whom were under the command of Parmenion. 17.50.6. The image of the god is encrusted with emeralds and other precious stones, and answers those who consult the oracle in a quite peculiar fashion. It is carried about upon a golden boat by eighty priests, and these, with the god on their shoulders, go without their own volition wherever the god directs their path. 17.115.6. In keeping with this magnificence and the other special marks of honour at the funeral, Alexander ended by decreeing that all should sacrifice to Hephaestion as god coadjutor. As a matter of fact, it happened just at this time that Philip, one of the Friends, came bearing a response from Ammon that Hephaestion should be worshipped as a god. Alexander was delighted that the god had ratified his own opinion, was himself the first to perform the sacrifice, and entertained everybody handsomely. The sacrifice consisted of ten thousand victims of all sorts. 20.82. 1. Because Antigonus knew this and was intent on separating the Rhodians from their connection with Ptolemy, he first sent out envoys to them at the time when he was fighting with Ptolemy for Cyprus and asked him to ally themselves with him and to dispatch ships in company with Demetrius;,2. and when they did not consent, he dispatched one of his generals with ships, ordering him to bring to land any merchants sailing to Egypt from Rhodes and to seize their cargoes. When this general was driven off by the Rhodians, Antigonus, declaring that they were authors of an unjust war, threatened to lay siege to the city with strong forces. The Rhodians, however, first voted great honours for him; and, sending envoys, they begged him not to force the city to rush into the war against Ptolemy contrary to their treaties.,3. But then, when the king answered rather harshly and sent his son Demetrius with an army and siege equipment, they were so frightened by the superior power of the king that at first they sent to Demetrius, saying that they would join Antigonus in the war with Ptolemy, but when Demetrius demanded as hostages a hundred of the noblest citizens and ordered also that his fleet should be received in their harbours, concluding that he was plotting against the city, they made ready for war.,4. Demetrius, gathering all his forces in the harbour at Loryma, made his fleet ready for the attack on Rhodes. He had two hundred warships of all sizes and more than one hundred and seventy auxiliary vessels; on these were transported not quite forty thousand soldiers besides the cavalry and the pirates who were his allies. There was also an ample supply of ordce of all sorts and a large provision of all the things necessary for a siege.,5. In addition there accompanied him almost a thousand privately owned ships, which belonged to those who were engaged in trade; for since the land of the Thracians had been unplundered for many years, there had gathered together from all quarters a host of those who were accustomed to consider the misfortunes of men at war a means of enriching themselves. 20.84.1. For a time the Rhodians kept sending envoys and asking him to do nothing irreparable against the city; but as no one paid any heed to these, they gave up hope of a truce and sent envoys to Ptolemy, Lysimachus, and Cassander, begging them to give aid and saying that the city was fighting the war on their behalf. |
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17. Plutarch, Aristides, 21.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95| 21.2. κυρωθέντων δὲ τούτων οἱ Πλαταιεῖς ὑπεδέξαντο τοῖς πεσοῦσι καὶ κειμένοις αὐτόθι τῶν Ἑλλήνων ἐναγίζειν καθʼ ἕκαστον ἐνιαυτόν. καὶ τοῦτο μέχρι νῦν δρῶσι τόνδε τόνδε Hercher and Blass with F a S: τοῦτον . τὸν τρόπον· τοῦ Μαιμακτηριῶνος μηνός, ὅς ἐστι παρὰ Βοιωτοῖς Ἀλαλκομένιος, τῇ ἕκτῃ ἐπὶ δέκα πέμπουσι πομπήν, ἧς προηγεῖται μὲν ἅμʼ ἡμέρᾳ σαλπιγκτὴς ἐγκελευόμενος τὸ πολεμικόν, ἕπονται δʼ ἅμαξαι μυρρίνης μεσταὶ καὶ στεφανωμάτων καὶ μέλας ταῦρος καὶ χοὰς οἴνου καὶ γάλακτος ἐν ἀμφορεῦσιν ἐλαίου τε καὶ μύρου κρωσσοὺς νεανίσκοι κομίζοντες ἐλεύθεροι· δούλῳ γὰρ οὐδενὸς ἔξεστι τῶν περὶ τὴν διακονίαν ἐκείνην προσάψασθαι διὰ τὸ τοὺς ἄνδρας ἀποθανεῖν ὑπὲρ ἐλευθερίας· | 21.2. |
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18. New Testament, Acts, 1.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •ammon, oracle of, Found in books: Luck (2006) 182| 1.3. οἷς καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν πολλοῖς τεκμηρίοις, διʼ ἡμερῶν τεσσεράκοντα ὀπτανόμενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ θεοῦ. | 1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. |
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19. Apollodorus, Bibliotheca, 2.5.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 100| 2.5.1. τοῦτο ἀκούσας ὁ Ἡρακλῆς εἰς Τίρυνθα ἦλθε, καὶ τὸ προσταττόμενον ὑπὸ Εὐρυσθέως ἐτέλει. πρῶτον μὲν οὖν ἐπέταξεν αὐτῷ τοῦ Νεμέου λέοντος τὴν δορὰν κομίζειν· τοῦτο δὲ ζῷον ἦν ἄτρωτον, ἐκ Τυφῶνος γεγεννημένον. 2 -- πορευόμενος οὖν ἐπὶ τὸν λέοντα ἦλθεν εἰς Κλεωνάς, καὶ ξενίζεται παρὰ ἀνδρὶ χερνήτῃ Μολόρχῳ. καὶ θύειν ἱερεῖον θέλοντι εἰς ἡμέραν ἔφη τηρεῖν τριακοστήν, καὶ ἂν μὲν ἀπὸ τῆς θήρας σῶος ἐπανέλθῃ, Διὶ σωτῆρι θύειν, ἐὰν δὲ ἀποθάνῃ, τότε ὡς 3 -- ἥρωι ἐναγίζειν. εἰς δὲ τὴν Νεμέαν ἀφικόμενος καὶ τὸν λέοντα μαστεύσας ἐτόξευσε τὸ πρῶτον· ὡς δὲ ἔμαθεν ἄτρωτον ὄντα, ἀνατεινάμενος τὸ ῥόπαλον ἐδίωκε. συμφυγόντος δὲ εἰς ἀμφίστομον 1 -- σπήλαιον αὐτοῦ τὴν ἑτέραν ἐνῳκοδόμησεν 2 -- εἴσοδον, διὰ δὲ τῆς ἑτέρας ἐπεισῆλθε τῷ θηρίῳ, καὶ περιθεὶς τὴν χεῖρα τῷ τραχήλῳ κατέσχεν ἄγχων ἕως ἔπνιξε, καὶ θέμενος ἐπὶ τῶν ὤμων ἐκόμιζεν εἰς Κλεωνάς. 3 -- καταλαβὼν δὲ τὸν Μόλορχον ἐν τῇ τελευταίᾳ τῶν ἡμερῶν ὡς νεκρῷ μέλλοντα τὸ ἱερεῖον ἐναγίζειν, σωτῆρι θύσας Διὶ ἦγεν εἰς Μυκήνας τὸν λέοντα. Εὐρυσθεὺς δὲ καταπλαγεὶς 4 -- αὐτοῦ τὴν ἀνδρείαν ἀπεῖπε τὸ λοιπὸν 5 -- αὐτῷ εἰς τὴν πόλιν εἰσιέναι, δεικνύειν δὲ πρὸ τῶν πυλῶν ἐκέλευε τοὺς ἄθλους. φασὶ δὲ ὅτι δείσας καὶ πίθον ἑαυτῷ χαλκοῦν εἰσκρυβῆναι ὑπὸ γῆν 6 -- κατεσκεύασε, καὶ πέμπων κήρυκα Κοπρέα Πέλοπος τοῦ Ἠλείου ἐπέταττε τοὺς ἄθλους. οὗτος δὲ Ἴφιτον κτείνας, φυγὼν εἰς Μυκήνας καὶ τυχὼν παρʼ Εὐρυσθέως καθαρσίων ἐκεῖ κατῴκει. | |
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| 20. Plutarch, On The Malice of Herodotus, 857 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95 |
| 21. Appian, Civil Wars, 1.117 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95 |
22. Arrian, Anabasis of Alexander, 6.11.8, 7.14.7, 7.23.6 (1st cent. CE - missingth cent. CE) Tagged with subjects: •ammon, oracle of •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 99; Jim (2022) 184| 6.11.8. τὸ δὲ δὴ μέγιστον πλημμέλημα τῶν ξυγγραψάντων τὰ ἀμφὶ Ἀλέξανδρον ἐκεῖνο τίθεμαι ἔγωγε. Πτολεμαῖον γὰρ τὸν Λάγου ἔστιν οἳ ἀνέγραψαν ξυναναβῆναί τε Ἀλεξάνδρῳ κατὰ τὴν κλίμακα ὁμοῦ Πευκέστᾳ καὶ ὑπερασπίσαι κειμένου, καὶ ἐπὶ τῷδε Σωτῆρα ἐπικληθῆναι τὸν Πτολεμαῖον· καίτοι αὐτὸς Πτολεμαῖος ἀναγέγραφεν οὐδὲ παραγενέσθαι τούτῳ τῷ ἔργῳ, ἀλλὰ στρατιᾶς γὰρ αὐτὸς ἡγούμενος ἄλλας μάχεσθαι μάχας καὶ πρὸς ἄλλους βαρβάρους. ταῦτα μὲν δὴ ἐν ἐκβολῇ τοῦ λόγου ἀναγεγράφθω μοι, ὡς μὴ ἀταλαίπωρον γίγνεσθαι τοῖς ἔπειτα ἀνθρώποις τὴν ὑπὲρ τῶν τηλικούτων ἔργων τε καὶ παθημάτων ἀφήγησιν. 7.14.7. οἱ δὲ λέγουσιν ὅτι καὶ εἰς Ἄμμωνος ἔπεμψεν ἐρησομένους τὸν θεὸν εἰ καὶ ὡς θεῷ θύειν συγχωρεῖ Ἡφαιστίωνι, τὸν δὲ οὐ ξυγχωρῆσαι. 7.23.6. ἧκον δὲ καὶ παρὰ Ἄμμωνος οἱ θεωροὶ οὕστινας ἐστάλκει ἐρησομένους ὅπως θέμις αὐτῷ τιμᾶν Ἡφαιστίωνα· οἱ δὲ ὡς ἥρωϊ ἔφησαν ὅτι θύειν θέμις ὁ Ἄμμων λέγει. ὁ δὲ ἔχαιρέ τε τῇ μαντείᾳ καὶ τὸ ἀπὸ τοῦδε ὡς ἥρωα ἐγέραιρε. καὶ Κλεομένει, ἀνδρὶ κακῷ καὶ πολλὰ ἀδικήματα ἀδικήσαντι ἐν Αἰγύπτῳ, ἐπιστέλλει ἐπιστολήν. καὶ ταύτην τῆς μὲν ἐς Ἡφαιστίωνα καὶ ἀποθανόντα φιλίας ἕνεκα καὶ μνήμης οὐ μέμφομαι ἔγωγε, ἄλλων δὲ πολλῶν ἕνεκα μέμφομαι. | |
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| 23. Heliodorus, Ethiopian Story, 2.35.2, 3.5.2-3.5.3 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95, 100 |
| 24. Philostratus The Athenian, On Heroes, 52.3, 53.8-53.15 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95, 99 |
25. Cassius Dio, Roman History, 68.30.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95 | 68.30.1. Trajan learned of this at Babylon; for he had gone there both because of its fame â though he saw nothing but mounds and stones and ruins to justify this â and because of Alexander, to whose spirit he offered sacrifice in the room where he had died. When he learned of the revolt, he sent Lusius and Maximus against the rebels. |
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26. Pausanias, Description of Greece, 1.4.4, 1.6.2, 1.8.6, 2.11.7, 2.20.3, 3.1.8, 4.3.10, 7.20.9, 8.14.11, 9-18.4, 9.29.6, 10.24.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Ekroth (2013) 99| 9.29.6. ταύτης τε οὖν εἰκὼν καὶ μετʼ αὐτὴν Λίνος ἐστὶν ἐν πέτρᾳ μικρᾷ σπηλαίου τρόπον εἰργασμένῃ· τούτῳ κατὰ ἔτος ἕκαστον πρὸ τῆς θυσίας τῶν Μουσῶν ἐναγίζουσι. λέγεται δὲ ὡς ὁ Λίνος οὗτος παῖς μὲν Οὐρανίας εἴη καὶ Ἀμφιμάρου τοῦ Ποσειδῶνος, μεγίστην δὲ τῶν τε ἐφʼ αὑτοῦ καὶ ὅσοι πρότερον ἐγένοντο λάβοι δόξαν ἐπὶ μουσικῇ, καὶ ὡς Ἀπόλλων ἀποκτείνειεν αὐτὸν ἐξισούμενον κατὰ τὴν ᾠδήν. | 9.29.6. So her portrait is here, and after it is Linus on a small rock worked into the shape of a cave. To Linus every year they sacrifice as to a hero before they sacrifice to the Muses. It is said that this Linus was a son of Urania and Amphimarus, a son of Poseidon, that he won a reputation for music greater than that of any contemporary or predecessor, and that Apollo killed him for being his rival in singing. |
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| 27. Lucian, Slander, 17 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 99 |
| 28. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •ammon, oracle of Found in books: Jim (2022) 184 |
| 29. Gregory The Wonderworker, Epistula Canonica, 181 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •ammon, oracle of Found in books: Johnston (2008) 63 |
| 30. Julian (Emperor), Letters, 79 (4th cent. CE - 4th cent. CE) Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 99 |
31. Strabo, Geography, None Tagged with subjects: •nan Found in books: Johnston (2008) 63 | 7.7.10. This oracle, according to Ephorus, was founded by the Pelasgi. And the Pelasgi are called the earliest of all peoples who have held dominion in Greece. And the poet speaks in this way: O Lord Zeus, Dodonaean, Pelasgian; and Hesiod: He came to Dodona and the oak-tree, seat of the Pelasgi. The Pelasgi I have already discussed in my description of Tyrrhenia; and as for the people who lived in the neighborhood of the sanctuary of Dodona, Homer too makes it perfectly clear from their mode of life, when he calls them men with feet unwashen, men who sleep upon the ground, that they were barbarians; but whether one should call them Helli, as Pindar does, or Selli, as is conjectured to be the true reading in Homer, is a question to which the text, since it is doubtful, does not permit a positive answer. Philochorus says that the region round about Dodona, like Euboea, was called Hellopia, and that in fact Hesiod speaks of it in this way: There is a land called Hellopia, with many a corn-field and with goodly meadows; on the edge of this land a city called Dodona hath been built. It is thought, Apollodorus says, that the land was so called from the marshes around the sanctuary; as for the poet, however, Apollodorus takes it for granted that he did not call the people who lived about the sanctuary Helli, but Selli, since (Apollodorus adds) the poet also named a certain river Selleeis. He names it, indeed, when he says, From afar, out of Ephyra, from the River Selleeis; however, as Demetrius of Scepsis says, the poet is not referring to the Ephyra among the Thesprotians, but to that among the Eleians, for the Selleeis is among the Eleians, he adds, and there is no Selleeis among the Thesprotians, nor yet among the Molossi. And as for the myths that are told about the oak-tree and the doves, and any other myths of the kind, although they, like those told about Delphi, are in part more appropriate to poetry, yet they also in part properly belong to the present geographical description. |
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| 33. Gorgo, Fgrh 515, None Tagged with subjects: •ammon, oracle of Found in books: Jim (2022) 184 |
| 34. Epigraphy, Ig I, 1462 Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 111 |
| 38. Hippocrates, [Ep.], None Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95 |
| 39. Andriskos, Fgrhist 500, None Tagged with subjects: •amazons, ammon, oracle of •oracle, of ammon Found in books: Ekroth (2013) 95 |
40. Curtius Rufus, Historiae Alexandri Magni, 9.5.21 Tagged with subjects: •ammon, oracle of Found in books: Jim (2022) 184| 9.5.21. Ptolomaeum, qui postea regnavit, huic pugnae adfuisse auctor est Clitarchus et Timagenes, sed ipse scilicet gloriae suae non refragatus afuisse se missum in expeditionem memoriae tradidit. Tanta conponentium vetusta rerum monimenta vel securitas vel, par huic vitium, credulitas fuit. | |
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| 41. Epigraphy, Lindos Ii, None Tagged with subjects: •ammon, oracle of Found in books: Jim (2022) 184 |
| 42. Demosthenes, Orations, 21.53 Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 87 |
| 45. John of Damascus, Haer., 21.13-21.14 Tagged with subjects: •ammon oracle of Found in books: Parker (2005) 87 |
