| 1. Homer, Odyssey, 6.91-6.94 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
2. Homer, Iliad, 2.494-2.510 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 329 | 2.494. / and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains, 2.495. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.496. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.497. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.498. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.499. / and Arcesilaus and Prothoënor and Clonius; these were they that dwelt in Hyria and rocky Aulis and Schoenus and Scolus and Eteonus with its many ridges, Thespeia, Graea, and spacious Mycalessus; and that dwelt about Harma and Eilesium and Erythrae; 2.500. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.501. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.502. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.503. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.504. / and that held Eleon and Hyle and Peteon, Ocalea and Medeon, the well-built citadel, Copae, Eutresis, and Thisbe, the haunt of doves; that dwelt in Coroneia and grassy Haliartus, and that held Plataea and dwelt in Glisas; 2.505. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.506. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.507. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.508. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.509. / that held lower Thebe, the well-built citadel, and holy Onchestus, the bright grove of Poseidon; and that held Arne, rich in vines, and Mideia and sacred Nisa and Anthedon on the seaboard. of these there came fifty ships, and on board of each 2.510. / went young men of the Boeotians an hundred and twenty. |
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| 3. Pindar, Olympian Odes, 7.0, 7.52, 7.77-7.81 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 249, 261, 262 |
| 4. Pindar, Isthmian Odes, 7.5-7.7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
| 5. Pindar, Fragments, 59 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 351 |
| 6. Bacchylides, Fragmenta Ex Operibus Incertis, 11.40-11.127 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 270, 271, 308 |
| 7. Sophocles, Antigone, 950 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
8. Thucydides, The History of The Peloponnesian War, 3.61.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 329, 353| 3.61.2. ‘ἡμεῖς δὲ αὐτοῖς διάφοροι ἐγενόμεθα πρῶτον ὅτι ἡμῶν κτισάντων Πλάταιαν ὕστερον τῆς ἄλλης Βοιωτίας καὶ ἄλλα χωρία μετ’ αὐτῆς, ἃ ξυμμείκτους ἀνθρώπους ἐξελάσαντες ἔσχομεν, οὐκ ἠξίουν οὗτοι, ὥσπερ ἐτάχθη τὸ πρῶτον, ἡγεμονεύεσθαι ὑφ’ ἡμῶν, ἔξω δὲ τῶν ἄλλων Βοιωτῶν παραβαίνοντες τὰ πάτρια, ἐπειδὴ προσηναγκάζοντο, προσεχώρησαν πρὸς Ἀθηναίους καὶ μετ’ αὐτῶν πολλὰ ἡμᾶς ἔβλαπτον, ἀνθ’ ὧν καὶ ἀντέπασχον. | 3.61.2. The origin of our quarrel was this. We settled Plataea some time after the rest of Boeotia , together with other places out of which we had driven the mixed population. The Plataeans not choosing to recognize our supremacy, as had been first arranged, but separating themselves from the rest of the Boeotians, and proving traitors to their nationality, we used compulsion; upon which they went over to the Athenians, and with them did us much harm, for which we retaliated. |
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9. Herodotus, Histories, 1.145, 2.12, 5.72, 5.79, 6.83, 6.108, 7.12, 7.94, 7.137, 7.173, 7.185, 7.196, 8.36, 8.47, 8.73 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 165, 308, 353 | 1.145. As for the Ionians, the reason why they made twelve cities and would admit no more was in my judgment this: there were twelve divisions of them when they dwelt in the Peloponnese , just as there are twelve divisions of the Achaeans who drove the Ionians out— Pellene nearest to Sicyon ; then Aegira and Aegae , where is the never-failing river Crathis, from which the river in Italy took its name; Bura and Helice , where the Ionians fled when they were worsted in battle by the Achaeans; Aegion; Rhype; Patrae ; Phareae; and Olenus , where is the great river Pirus; Dyme and Tritaeae, the only inland city of all these—these were the twelve divisions of the Ionians, as they are now of the Achaeans. 2.12. As for Egypt , then, I credit those who say it, and myself very much believe it to be the case; for I have seen that Egypt projects into the sea beyond the neighboring land, and shells are exposed to view on the mountains, and things are coated with salt, so that even the pyramids show it, and the only sandy mountain in Egypt is that which is above Memphis ; ,besides, Egypt is like neither the neighboring land of Arabia nor Libya , not even like Syria (for Syrians inhabit the seaboard of Arabia ); it is a land of black and crumbling earth, as if it were alluvial deposit carried down the river from Aethiopia; ,but we know that the soil of Libya is redder and somewhat sandy, and Arabia and Syria are lands of clay and stones. 5.72. When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. 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.” 6.83. But Argos was so wholly deprived of men that their slaves took possession of all affairs, ruling and governing until the sons of the slain men grew up. Then they recovered Argos for themselves and cast out the slaves; when they were driven out, the slaves took possession of Tiryns by force. ,For a while they were at peace with each other; but then there came to the slaves a prophet, Cleander, a man of Phigalea in Arcadia by birth; he persuaded the slaves to attack their masters. From that time there was a long-lasting war between them, until with difficulty the Argives got the upper hand. 6.108. Hippias supposed that the dream had in this way come true. As the Athenians were marshalled in the precinct of Heracles, the Plataeans came to help them in full force. The Plataeans had put themselves under the protection of the Athenians, and the Athenians had undergone many labors on their behalf. This is how they did it: ,when the Plataeans were pressed by the Thebans, they first tried to put themselves under the protection of Cleomenes son of Anaxandrides and the Lacedaemonians, who happened to be there. But they did not accept them, saying, “We live too far away, and our help would be cold comfort to you. You could be enslaved many times over before any of us heard about it. ,We advise you to put yourselves under the protection of the Athenians, since they are your neighbors and not bad men at giving help.” The Lacedaemonians gave this advice not so much out of goodwill toward the Plataeans as wishing to cause trouble for the Athenians with the Boeotians. ,So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. ,As they were about to join battle, the Corinthians, who happened to be there, prevented them and brought about a reconciliation. Since both sides desired them to arbitrate, they fixed the boundaries of the country on condition that the Thebans leave alone those Boeotians who were unwilling to be enrolled as Boeotian. After rendering this decision, the Corinthians departed. The Boeotians attacked the Athenians as they were leaving but were defeated in battle. ,The Athenians went beyond the boundaries the Corinthians had made for the Plataeans, fixing the Asopus river as the boundary for the Thebans in the direction of Plataea and Hysiae. So the Plataeans had put themselves under the protection of the Athenians in the aforesaid manner, and now came to help at Marathon. 7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.94. The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. 7.137. This conduct on the part of the Spartans succeeded for a time in allaying the anger of Talthybius, in spite of the fact that Sperthias and Bulis returned to Sparta. Long after that, however, it rose up again in the war between the Peloponnesians and Athenians, as the Lacedaemonians say. That seems to me to be an indication of something divine. ,It was just that the wrath of Talthybius descended on ambassadors, nor abated until it was satisfied. The venting of it, however, on the sons of those men who went up to the king to appease it, namely on Nicolas son of Bulis and Aneristus son of Sperthias (that Aneristus who landed a merchant ships crew at the Tirynthian settlement of Halia and took it), makes it plain to me that this was the divine result of Talthybius' anger. ,These two had been sent by the Lacedaemonians as ambassadors to Asia, and betrayed by the Thracian king Sitalces son of Tereus and Nymphodorus son of Pytheas of Abdera, they were made captive at Bisanthe on the Hellespont, and carried away to Attica, where the Athenians put them, and with them Aristeas son of Adimantus, a Corinthian, to death. This happened many years after the king's expedition, and I return now to the course of my history. 7.173. Thereupon the Greeks resolved that they would send a land army to Thessaly by sea to guard the pass. When the forces had assembled, they passed through the Euripus and came to Alus in Achaea, where they disembarked and took the road for Thessaly, leaving their ships where they were. They then came to the pass of Tempe, which runs from the lower Macedonia into Thessaly along the river Peneus, between the mountains Olympus and Ossa. ,There the Greeks were encamped, about ten thousand men-at-arms altogether, and the cavalry was there as well. The general of the Lacedaemonians was Euaenetus son of Carenus, chosen from among the Polemarchs, yet not of the royal house, and Themistocles son of Neocles was the general of the Athenians. ,They remained there for only a few days, for messengers came from Alexander son of Amyntas, the Macedonian. These, pointing out the size of the army and the great number of ships, advised them to depart and not remain there to be trodden under foot by the invading host. When they had received this advice from the messengers (as they thought their advice was sound and that the Macedonian meant well by them), the Greeks followed their counsel. ,To my thinking, however, what persuaded them was fear, since they had found out that there was another pass leading into Thessaly by the hill country of Macedonia through the country of the Perrhaebi, near the town of Gonnus; this was indeed the way by which Xerxes' army descended on Thessaly. The Greeks accordingly went down to their ships and made their way back to the Isthmus. 7.185. I must, however, also take into account the force brought from Europe, and I will rely on my best judgment in doing so. The Greeks of Thrace and the islands off Thrace furnished one hundred and twenty ships, and the companies of these ships must then have consisted of twenty-four thousand men. ,As regards the land army supplied by all the nations—Thracians, Paeonians, Eordi, Bottiaei, Chalcidians, Brygi, Pierians, Macedonians, Perrhaebi, Enienes, Dolopes, Magnesians, Achaeans, dwellers on the coast of Thrace—of all these I suppose the number to have been three hundred thousand. ,When these numbers are added to the numbers from Asia, the sum total of fighting men is two million, six hundred and forty-one thousand, six hundred and ten. 7.196. So the foreign fleet, of which, with the exception of fifteen ships Sandoces was captain, came to Aphetae. Xerxes and his land army marched through Thessaly and Achaea, and it was three days since he had entered Malis. In Thessaly he held a race for his own cavalry; this was also a test of the Thessalian horsemen, whom he had heard were the best in Hellas. The Greek horses were far outpaced in this contest. of the Thessalian rivers, the Onochonus was the only one which could not provide enough water for his army to drink. In Achaea, however, even the greatest river there, the Apidanus, gave out, remaining but a sorry trickle. 8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.47. All these people who live this side of Thesprotia and the Acheron river took part in the war. The Thesprotians border on the Ampraciots and Leucadians, who were the ones who came from the most distant countries to take part in the war. The only ones living beyond these to help Hellas in its danger were the Crotonians, with one ship. Its captain was Phayllus, three times victor in the Pythian games. The Crotonians are Achaeans by birth. 8.73. Seven nations inhabit the Peloponnese. Two of these are aboriginal and are now settled in the land where they lived in the old days, the Arcadians and Cynurians. One nation, the Achaean, has never left the Peloponnese, but it has left its own country and inhabits another nation's land. ,The four remaining nations of the seven are immigrants, the Dorians and Aetolians and Dryopians and Lemnians. The Dorians have many famous cities, the Aetolians only Elis, the Dryopians Hermione and Asine near Laconian Cardamyle, the Lemnians all the Paroreatae. ,The Cynurians are aboriginal and seem to be the only Ionians, but they have been Dorianized by time and by Argive rule. They are the Orneatae and the perioikoi. All the remaining cities of these seven nations, except those I enumerated, stayed neutral. If I may speak freely, by staying neutral they medized. |
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| 10. Callimachus, Aetia, 75.64-75.68 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
11. Apollonius of Rhodes, Argonautica, 2.1051 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261| 2.1051. μέλλετε, Φινῆος μεμνημένοι, ὡς ἐπέτελλεν. | |
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12. Polybius, Histories, 2.39.5-2.39.6, 4.18.10-4.18.12, 4.19.4-4.19.5, 4.25.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271, 308| 2.39.5. οὐ μόνον δὲ κατὰ τούτους τοὺς καιροὺς ἀπεδέξαντο τὴν αἵρεσιν τῶν Ἀχαιῶν, ἀλλὰ καὶ μετά τινας χρόνους ὁλοσχερῶς ὥρμησαν ἐπὶ τὸ μιμηταὶ γενέσθαι τῆς πολιτείας αὐτῶν. 2.39.6. παρακαλέσαντες γὰρ σφᾶς καὶ συμφρονήσαντες Κροτωνιᾶται, Συβαρῖται, Καυλωνιᾶται, πρῶτον μὲν ἀπέδειξαν Διὸς Ὁμαρίου κοινὸν ἱερὸν καὶ τόπον, ἐν ᾧ τάς τε συνόδους καὶ τὰ διαβούλια συνετέλουν, δεύτερον τοὺς ἐθισμοὺς καὶ νόμους ἐκλαβόντες τοὺς τῶν Ἀχαιῶν ἐπεβάλοντο χρῆσθαι καὶ διοικεῖν κατὰ τούτους τὴν πολιτείαν. ὑπὸ δὲ τῆς Διονυσίου Συρακοσίου δυναστείας, 4.18.10. καὶ παραγενόμενοι πρὸς τὸ τῆς Ἀρτέμιδος ἱερόν, ὃ κεῖται μὲν μεταξὺ Κλείτορος καὶ Κυναίθης, ἄσυλον δὲ νενόμισται παρὰ τοῖς Ἕλλησιν, ἀνετείνοντο διαρπάσειν τὰ θρέμματα τῆς θεοῦ καὶ τἄλλα τὰ περὶ τὸν ναόν. 4.18.11. οἱ δὲ Λουσιᾶται νουνεχῶς δόντες τινὰ τῶν κατασκευασμάτων τῆς θεοῦ, παρῃτήσαντο τὴν τῶν Αἰτωλῶν ἀσέβειαν τοῦ μηδὲν παθεῖν ἀνήκεστον. 4.18.12. οἱ δὲ δεξάμενοι παραχρῆμʼ ἀναζεύξαντες προσεστρατοπέδευσαν τῇ τῶν Κλειτορίων πόλει. 4.19.4. ἀμυνομένων δὲ γενναίως καὶ τολμηρῶς τῶν ἔνδον, εἴξαντες τοῖς πράγμασιν ἀνεστρατοπέδευσαν, καὶ προαγαγόντες αὖθις ὡς ἐπὶ τὴν Κύναιθαν, ὅμως τὰ θρέμματα τῆς θεοῦ περισύραντες ἀπήγαγον. 4.19.5. καὶ τὸ μὲν πρῶτον παρεδίδοσαν τοῖς Ἠλείοις τὴν Κύναιθαν· οὐ βουλομένων δὲ προσδέξασθαι τῶν Ἠλείων, ἐπεβάλοντο μὲν διʼ αὑτῶν κατέχειν τὴν πόλιν, στρατηγὸν ἐπιστήσαντες Εὐριπίδαν, 4.25.4. πρὸς δὲ τούτοις Ἀχαιῶν ἀπολογιζομένων ὡς καταλάβοιντο μὲν τῆς Μεγαλοπολίτιδος Κλάριον, πορθήσαιεν δὲ διεξιόντες τὴν Πατρέων καὶ Φαραιέων χώραν, διαρπάσαιεν δὲ Κύναιθαν, συλήσαιεν δὲ τὸ τῆς ἐν Λούσοις Ἀρτέμιδος ἱερόν, πολιορκήσαιεν δὲ Κλειτορίους, ἐπιβουλεύσαιεν δὲ κατὰ μὲν θάλατταν Πύλῳ, κατὰ δὲ γῆν ἄρτι συνοικιζομένῃ τῇ Μεγαλοπολιτῶν πόλει σπεύδοντες μετὰ τῶν Ἰλλυριῶν ἀνάστατον αὐτὴν ποιῆσαι, | 2.39.5. And it was not only at this period that they showed their approval of Achaean political principles; but a short time afterwards, they resolved to model their own constitution exactly on that of the League. 2.39.6. The Crotonians, Sybarites and Caulonians, having called a conference and formed a league, first of all established a common temple and holy place of Zeus Amarius in which to hold their meetings and debates, and next, adopting the customs and laws of the Achaeans, decided to conduct their government according to them. 4.18.10. On arriving at the temple of Artemis which lies between Cleitor and Cynaetha, and is regarded as inviolable by the Greeks, they threatened to lift the cattle of the goddess and plunder the other property about the temple. 4.18.11. But the people of Lusi very wisely induced them to refrain from their impious purpose and commit no serious outrage by giving them some of the sacred furniture. 4.18.12. On receiving this they at once left the place and encamped before Cleitor. 4.19.4. But on meeting with a gallant and determined resistance from the inhabitants they yielded to the force of circumstances, and breaking up their camp advanced again towards Cynaetha, raiding and driving off the sacred cattle in spite of having undertaken not to do so. At first they wished to hand over Cynaetha to the Eleans; but on the latter declining they decided to hold the town themselves, appointing Euripidas commandant. But afterwards, as they were afraid from the intelligence they received of a relief force coming from Macedonia, they burnt the city and withdrew, marching again to Rhium, whence they had decided to make the crossing. 4.25.4. The Achaeans related how they had occupied Clarium in the territory of Megalopolis, and during their passage through Achaea ravaged the country of Patrae and Pharae, how they had sacked Cynaetha and despoiled the temple of Artemis at Lusi, laid siege to Cleitor, and made attempts by sea on Pylos and by land on Megalopolis, which was only just in process of being repopulated, intending to reduce it again to desolation with the help of the Illyrians. |
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13. Diodorus Siculus, Historical Library, 5.55 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 | 5.55. 1. The island which is called Rhodes was first inhabited by the people who were known as Telchines; these were children of Thalatta, as the mythical tradition tells us, and the myth relates that they, together with Capheira, the daughter of Oceanus, nurtured Poseidon, whom Rhea had committed as a babe to their care.,2. And we are told that they were also the discoverers of certain arts and that they introduced other things which are useful for the life of mankind. They were also the first, men say, to fashion statues of gods, and some of the ancient images of gods have been named after them; so, for example, among the Lindians there is an "Apollo Telchinius," as it is called, among the Ialysians a Hera and Nymphae, both called "Telchinian," and among the Cameirans a "Hera Telchinia.",3. And men say that the Telchines were also wizards and could summon clouds and rain and hail at their will and likewise could even bring snow; these things, the accounts tell us, they could do even as could the Magi of Persia; and they could also change their natural shapes and were jealous of teaching their arts to others.,4. Poseidon, the myth continues, when he had grown to manhood, became enamoured of Halia, the sister of the Telchines, and lying with her he begat six male children and one daughter, called Rhodos, after whom the island was named.,5. And at this period in the eastern parts of the island there sprung up the Giants, as they were called; and at the time when Zeus is said to have subdued the Titans, he became enamoured of one of the nymphs, Himalia by name, and begat by her three sons, Spartaeus, Cronius, and Cytus.,6. And while these were still young men, Aphroditê, they say, as she was journeying from Cytherae to Cyprus and dropped anchor near Rhodes, was prevented from stopping there by the sons of Poseidon, who were arrogant and insolent men; whereupon the goddess, in her wrath, brought a madness upon them, and they lay with their mother against her will and committed many acts of violence upon the natives.,7. But when Poseidon learned of what had happened he buried his sons beneath the earth, because of their shameful deed, and men called them the "Eastern Demons"; and Halia cast herself into the sea, and she was afterwards given the name of Leucothea and attained to immortal honour in the eyes of the natives. |
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| 14. Polyaenus, Stratagems, 7.43 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 329 |
15. Pausanias, Description of Greece, 2.19.8, 2.20.6, 2.25.8, 2.26.2, 8.18.7-8.18.8 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 165, 271| 2.19.8. τάφοι δέ εἰσιν ὁ μὲν Λίνου τοῦ Ἀπόλλωνος καὶ Ψαμάθης τῆς Κροτώπου, τὸν δὲ λέγουσιν εἶναι Λίνου τοῦ ποιήσαντος τὰ ἔπη. τὰ μὲν οὖν ἐς τοῦτον οἰκειότερα ὄντα ἑτέρῳ λόγῳ παρίημι τῷδε, τὰ δὲ ἐς τὸν Ψαμάθης ἡ Μεγαρική μοι συγγραφὴ προεδήλωσεν. ἐπὶ τούτοις ἐστὶν Ἀπόλλων Ἀγυιεὺς καὶ βωμὸς Ὑετίου Διός, ἔνθα οἱ συσπεύδοντες Πολυνείκει τὴν ἐς Θήβας κάθοδον ἀποθανεῖσθαι συνώμοσαν, ἢν μὴ τὰς Θήβας γένηταί σφισιν ἑλεῖν. ἐς δὲ τοῦ Προμηθέως τὸ μνῆμα ἧσσόν μοι δοκοῦσιν Ὀπουντίων εἰκότα λέγειν, λέγουσι δὲ ὅμως. 2.20.6. τῶν δὲ ἀνδριάντων οὐ πόρρω δείκνυται Δαναοῦ μνῆμα καὶ Ἀργείων τάφος κενὸς ὁπόσους ἔν τε Ἰλίῳ καὶ ὀπίσω κομιζομένους ἐπέλαβεν ἡ τελευτή. καὶ Διός ἐστιν ἐνταῦθα ἱερὸν Σωτῆρος καὶ παριοῦσίν ἐστιν οἴκημα· ἐνταῦθα τὸν Ἄδωνιν αἱ γυναῖκες Ἀργείων ὀδύρονται. ἐν δεξιᾷ δὲ τῆς ἐσόδου τῷ Κηφισῷ πεποίηται τὸ ἱερόν· τῷ δὲ ποταμῷ τούτῳ τὸ ὕδωρ φασὶν οὐ καθάπαξ ὑπὸ τοῦ Ποσειδῶνος ἀφανισθῆναι, ἀλλὰ ἐνταῦθα δὴ μάλιστα, ἔνθα καὶ τὸ ἱερόν ἐστι, συνιᾶσιν ὑπὸ γῆν ῥέοντος. 2.25.8. προϊοῦσι δὲ ἐντεῦθεν καὶ ἐκτραπεῖσιν ἐς δεξιὰν Τίρυνθός ἐστιν ἐρείπια. ἀνέστησαν δὲ καὶ Τιρυνθίους Ἀργεῖοι, συνοίκους προσλαβεῖν καὶ τὸ Ἄργος ἐπαυξῆσαι θελήσαντες. Τίρυνθα δὲ ἥρωα, ἀφʼ οὗ τῇ πόλει τὸ ὄνομα ἐγένετο, παῖδα Ἄργου τοῦ Διὸς εἶναι λέγουσι. τὸ δὲ τεῖχος, ὃ δὴ μόνον τῶν ἐρειπίων λείπεται, Κυκλώπων μέν ἐστιν ἔργον, πεποίηται δὲ ἀργῶν λίθων, μέγεθος ἔχων ἕκαστος λίθος ὡς ἀπʼ αὐτῶν μηδʼ ἂν ἀρχὴν κινηθῆναι τὸν μικρότατον ὑπὸ ζεύγους ἡμιόνων· λιθία δὲ ἐνήρμοσται πάλαι, ὡς μάλιστα αὐτῶν ἕκαστον ἁρμονίαν τοῖς μεγάλοις λίθοις εἶναι. 2.26.2. καὶ ὁ μὲν ἐς Ἀθήνας ὁμοῦ τοῖς πολίταις ἀφικόμενος ἐνταῦθα ᾤκησε, Δηιφόντης δὲ καὶ Ἀργεῖοι τὴν Ἐπιδαυρίαν ἔσχον. ἀπεσχίσθησαν δὲ οὗτοι τῶν ἄλλων Ἀργείων Τημένου τελευτήσαντος, Δηιφόντης μὲν καὶ Ὑρνηθὼ κατʼ ἔχθος τῶν Τημένου παίδων, ὁ δὲ σὺν αὐτοῖς στρατὸς Δηιφόντῃ καὶ Ὑρνηθοῖ πλέον ἢ Κείσῳ καὶ τοῖς ἀδελφοῖς νέμοντες. Ἐπίδαυρος δέ, ἀφʼ οὗ τὸ ὄνομα τῇ γῇ ἐτέθη, ὡς μέν φασιν Ἠλεῖοι, Πέλοπος ἦν· κατὰ δὲ Ἀργείων δόξαν καὶ τὰ ἔπη τὰς μεγάλας Ἠοίας ἦν Ἐπιδαύρῳ πατὴρ Ἄργος ὁ Διός· Ἐπιδαύριοι δὲ Ἀπόλλωνι Ἐπίδαυρον παῖδα προσποιοῦσιν. 8.18.7. ὑπὲρ δὲ τὴν Νώνακριν ὄρη τε καλούμενα Ἀροάνια καὶ σπήλαιόν ἐστιν ἐν αὐτοῖς. ἐς τοῦτο ἀναφυγεῖν τὸ σπήλαιον τὰς θυγατέρας τὰς Προίτου μανείσας λέγουσιν, ἃς ὁ Μελάμπους θυσίαις τε ἀπορρήτοις καὶ καθαρμοῖς κατήγαγεν ἐς χωρίον καλούμενον Λουσούς. τοῦ μὲν δὴ ὄρους τῶν Ἀροανίων Φενεᾶται τὰ πολλὰ ἐνέμοντο· οἱ δὲ ἐν ὅροις ἤδη Κλειτορίων εἰσὶν οἱ Λουσοί. 8.18.8. πόλιν μὲν δή ποτε εἶναι λέγουσι τοὺς Λουσούς, καὶ Ἀγησίλας ἀνὴρ Λουσεὺς ἀνηγορεύθη κέλητι ἵππῳ νικῶν, ὅτε πρώτην ἐπὶ ταῖς δέκα ἐτίθεσαν πυθιάδα Ἀμφικτύονες· τὰ δὲ ἐφʼ ἡμῶν οὐδὲ ἐρείπια ἔτι λειπόμενα ἦν Λουσῶν. τὰς δʼ οὖν θυγατέρας τοῦ Προίτου κατήγαγεν ὁ Μελάμπους ἐς τοὺς Λουσοὺς καὶ ἠκέσατο τῆς μανίας ἐν Ἀρτέμιδος ἱερῷ· καὶ ἀπʼ ἐκείνου τὴν Ἄρτεμιν ταύτην Ἡμερασίαν καλοῦσιν οἱ Κλειτόριοι. | 2.19.8. Here are graves; one is that of Linus, the son of Apollo by Psamathe, the daughter of Crotopus; the other, they say, is that of Linus the poet. The story of the latter Linus is more appropriate to another part of my narrative, and so I omit it here, while I have already given the history of the son of Psamathe in my account of Megara . After these is an image of Apollo, God of Streets, and an altar of Zeus, God of Rain, where those who were helping Polyneices in his efforts to be restored to Thebes swore an oath together that they would either capture Thebes or die. As to the tomb of Prometheus, their account seems to me to be less probable than that of the Opuntians, i.e. both peoples claimed to have the grave. but they hold to it nevertheless. 2.20.6. Not far from the statues are shown the tomb of Danaus and a cenotaph of the Argives who met their death at Troy or on the journey home. Here there is also a sanctuary of Zeus the Saviour. Beyond it is a building where the Argive women bewail Adonis. On the right of the entrance is the sanctuary of Cephisus. It is said that the water of this river was not utterly destroyed by Poseidon, but that just in this place, where the sanctuary is, it can be heard flowing under the earth. 2.25.8. Going on from here and turning to the right, you come to the ruins of Tiryns . The Tirynthians also were removed by the Argives, who wished to make Argos more powerful by adding to the population. The hero Tiryns , from whom the city derived its name, is said to have been a son of Argus, a son of Zeus. The wall, which is the only part of the ruins still remaining, is a work of the Cyclopes made of unwrought stones, each stone being so big that a pair of mules could not move the smallest from its place to the slightest degree. Long ago small stones were so inserted that each of them binds the large blocks firmly together. 2.26.2. He went to Athens with his people and dwelt there, while Deiphontes and the Argives took possession of Epidauria. These on the death of Temenus seceded from the other Argives; Deiphontes and Hyrnetho through hatred of the sons of Temenus, and the army with them, because it respected Deiphontes and Hyrnetho more than Ceisus and his brothers. Epidaurus, who gave the land its name, was, the Eleans say, a son of Pelops but, according to Argive opinion and the poem the Great Eoeae , A poem attributed to Hesiod. the father of Epidaurus was Argus, son of Zeus, while the Epidaurians maintain that Epidaurus was the child of Apollo. 8.18.7. Above Nonacris are the Aroanian Mountains, in which is a cave. To this cave, legend says, the daughters of Proetus fled when struck with madness; Melampus by secret sacrifices and purifications brought them down to a place called Lusi . Most of the Aroanian mountain belongs to Pheneus, but Lusi is on the borders of Cleitor. 8.18.8. They say that Lusi was once a city, and Agesilas was proclaimed as a man of Lusi when victor in the horse-race at the eleventh Pythian festival held by the Amphictyons; 546 B.C but when I was there not even ruins of Lusi remained. Well, the daughters of Proetus were brought down by Melampus to Lusi , and healed of their madness in a sanctuary of Artemis. Wherefore Or, “Since that time.” this Artemis is called Hemerasia (She who soothes) by the Cleitorians. |
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| 16. Hesychius of Alexandria, Lexicon, ι 150 (5th cent. CE - 6th cent. CE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
| 17. Hesychius of Alexandria, Lexicon (A-O), ι 150 (5th cent. CE - 6th cent. CE) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
| 18. Papyri, P. Apokrimata, 114 Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 165 |
| 19. Epigraphy, Ml, 789.1-789.20 Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
| 20. Papyri, P.Oxy., 1792 (Π 7) Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 351 |
| 21. Epigraphy, J.H. Oliver. Greek Constitutions of Early Roman Emperors From Inscriptions And Papyri. Philadelphia, 1989., 480-483, 485-488, 484 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308 |
| 22. Anon., Scholia To Pindar, Olympian Odes, None Tagged with subjects: •nan Found in books: nan nan nan nan nan |
23. Strabo, Geography, 8.6.11, 9.2.18 Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 165, 329 | 8.6.11. Now it seems that Tiryns was used as a base of operations by Proetus, and was walled by him through the aid of the Cyclopes, who were seven in number, and were called Bellyhands because they got their food from their handicraft, and they came by invitation from Lycia. And perhaps the caverns near Nauplia and the works therein are named after them. The acropolis, Licymna, is named after Licymnius, and it is about twelve stadia distant from Nauplia; but it is deserted, and so is the neighboring Midea, which is different from the Boeotian Mideia; for the former is Midea, like Pronia, while the latter is Midea, like Tegea. And bordering on Midea is Prosymna, . . . this having a sanctuary of Hera. But the Argives laid waste to most of the cities because of their disobedience; and of the inhabitants those from Tiryns migrated to Epidaurus, and those from . . . to Halieis, as it is called; but those from Asine (this is a village in Argeia near Nauplia) were transferred by the Lacedemonians to Messenia, where is a town that bears the same name as the Argolic Asine; for the Lacedemonians, says Theopompos, took possession of much territory that belonged to other peoples and settled there all who fled to them and were taken in. And the inhabitants of Nauplia also withdrew to Messenia. 9.2.18. This is best shown by the Cephissus, which fills lake Copais; for when the lake had increased so much that Copae was in danger of being swallowed up (Copae is named by the poet, and from it the lake took its name), a rent in the earth, which was formed by the lake near Copae, opened up a subterranean channel about thirty stadia in length and admitted the river; and then the river burst forth to the surface near Larymna in Locris; I mean the Upper Larymna, for there is another Larymna, which I have already mentioned, the Boeotian Larymna on the sea, to which the Romans annexed the Upper Larymna. The place is called Anchoe; and there is also a lake of the same name. And when it leaves this lake the Cephissus at last flows out to the sea. Now at that time, when the flooding of the lake ceased, there was also a cessation of danger to those who lived near it, except in the case of the cities which had already been swallowed up. And though the subterranean channels filled up again, Crates the mining engineer of Chalcis ceased clearing away the obstructions because of party strife among the Boeotians, although, as he himself says in the letter to Alexander, many places had already been drained. Among these places, some writers suppose, was the ancient site of Orchomenus, and others, those of Eleusis and Athens on the Triton River. These cities, it is said, were founded by Cecrops, when he ruled over Boeotia, then called Ogygia, but were later wiped out by inundations. And it is said that a fissure in the earth opened up near Orchomenus, also, and that it admitted the Melas River, which flowed through the territory of Haliartus and formed there the marsh which produces the reed that is used for flutes. But this river has completely disappeared, either because it is dispersed by the fissure into invisible channels or because it is used up beforehand by the marshes and lakes in the neighborhood of Haliartus, from which the poet calls the place grassy, when he says, and grassy Haliartus. |
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| 24. Epigraphy, Ig V,2, 397-407, 409-410, 408 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 271 |
| 25. Demetrius Phalereus Rhetor, Eloc. 76 451 N. 121, 119 Tagged with subjects: •past, mythical, diverse and contradictory Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 329 |
