1. Homer, Iliad, 2.653-2.656 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 251 | 2.653. / of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. 2.654. / of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, 2.655. / that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.656. / that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, |
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| 2. Pindar, Olympian Odes, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 224, 225, 226, 250, 251, 264 |
3. Aeschylus, Persians, 852-889, 891-895, 890 (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, 251| 890. Λῆμνον, Ἰκάρου θʼ ἕδος, | 890. Lemnos , and the settlement of Icarus, and Rhodes , and Cnidos , and the Cyprian cities Paphos , Soli , and Salamis , |
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4. Thucydides, The History of The Peloponnesian War, 3.8.1, 8.6, 8.35.1, 8.44 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250, 251| 3.8.1. οἱ δὲ ἐπὶ τῆς πρώτης νεὼς ἐκπεμφθέντες Μυτιληναίων πρέσβεις, ὡς αὐτοῖς οἱ Λακεδαιμόνιοι εἶπον Ὀλυμπίαζε παρεῖναι, ὅπως καὶ οἱ ἄλλοι ξύμμαχοι ἀκούσαντες βουλεύσωνται, ἀφικνοῦνται ἐς τὴν Ὀλυμπίαν: ἦν δὲ Ὀλυμπιὰς ᾗ Δωριεὺς Ῥόδιος τὸ δεύτερον ἐνίκα. 8.35.1. ἐκ δὲ τῆς Πελοποννήσου τοῦ αὐτοῦ χειμῶνος Ἱπποκράτης ὁ Λακεδαιμόνιος ἐκπλεύσας δέκα μὲν Θουρίαις ναυσίν, ὧν ἦρχε Δωριεὺς ὁ Διαγόρου τρίτος αὐτός, μιᾷ δὲ Λακωνικῇ, μιᾷ δὲ Συρακοσίᾳ, καταπλεῖ ἐς Κνίδον: ἡ δ’ ἀφειστήκει ἤδη ὑπὸ Τισσαφέρνους. | 3.8.1. Meanwhile the envoys of the Mitylenians sent out in the first ship were told by the Lacedaemonians to come to Olympia , in order that the rest of the allies might hear them and decide upon their matter, and so they journeyed thither. It was the Olympiad in which the Rhodian Dorieus gained his second victory, 8.35.1. The same winter the Lacedaemonian Hippocrates sailed out from Peloponnese with ten Thurian ships under the command of Dorieus, son of Diagoras, and two colleagues, one Laconian and one Syracusan vessel, and arrived at Cnidus , which had already revolted at the instigation of Tissaphernes. |
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| 5. Xenophon, Hellenica, 1.1.2, 1.5.19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250, 251 |
| 6. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 251 |
7. Cicero, Tusculan Disputations, 1.111 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226| 1.111. 'morere, more V 1 ( add. c ) Diagora' inquit; non enim in caelum ascensurus es. magna haec, et nimium fortasse, Graeci putant vel tum potius putabant, isque, qui hoc Diagorae dixit, permagnum existimans tris tris K (r e corr 1 ) R(!)V( i ) tres G Olympionicas una e domo prodire cunctari illum diutius in vita fortunae obiectum inutile putabat ipsi. ipse K 1 Ego autem tibi quidem, quod satis esset, paucis verbis, ut mihi videbar, videbatur V 2 responderam—concesseras enim nullo in malo mortuos esse—; sed ob eam causam contendi ut plura dicerem, quod in desiderio et luctu haec est consolatio maxima. nostrum enim et nostra nostra V causa susceptum dolorem modice ferre debemus, ne nosmet ipsos amare videamur; illa suspicio suspitio K intolerabili intollerabili KRV 1 dolore cruciat, si opinamur eos quibus orbati sumus esse cum aliquo sensu in is malis quibus volgo opitur. hanc excutere opinionem mihimet post mihimet add. V 2 volui radicitus, eoque fui fortasse longior. Tu longior? | |
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8. Polybius, Histories, 27.4 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 251 | 27.4. 1. Perseus, after his conference with the Romans, sent identical letters to various Greek states, in which he drew up a statement of all questions of right, and quoted the arguments used on both sides, with the double purpose of making it appear that in point of right his position was superior, and of sounding the intentions of the several states.,3. To other peoples he sent the letters in charge of the couriers alone; but to Rhodes he sent also Antenor and Philippus as envoys.,4. On arriving there they delivered the letter to the magistrates, and after a few days appeared before the Rhodian senate and begged the Rhodians to remain for the present quiet spectators of what would happen; but, should the Romans attack Perseus and the Macedonians in violation of the treaty, they asked them to attempt to effect a reconciliation. This they said was in the interest of all; but the Rhodians were the most proper people to undertake the task. For the more they were the champions of equality and freedom of speech, and the constant protectors not only of their own liberty, but of that of the rest of Greece, the more they should do all in their power to provide and guard against the victory of principles contrary to these.,8. When the envoys had spoken thus and further in the same sense what they said pleased everybody;,9. but, prepossessed as the people were by their friendly feeling for Rome, better counsels prevailed, and while they gave a kind reception to the envoys in other respects they begged Perseus in their answer to request them to do nothing which might seem to be in opposition to the wishes of the Romans.,10. Antenor and Philippus did not therefore receive the answer they wished, but after thanking the Rhodians for their kindness in other respects sailed back to Macedonia. Perseus and Boeotia (Cp. Livy XLII.46.7) |
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9. Diodorus Siculus, Historical Library, 11.3.8, 13.38.5, 13.75.1, 20.81 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250, 251 | 11.3.8. of the Greeks the Dorians who dwelt off Caria, together with the Rhodians and Coans, sent forty ships, the Ionians, together with the Chians and Samians, one hundred, the Aeolians, together with the Lesbians and Tenedans, forty, the peoples of the region of the Hellespont, together with those who dwelt along the shores of the Pontus, eighty, and the inhabitants of the islands fifty; for the king had won over to his side the islands lying within the Cyanean Rocks and Triopium and Sunium. 13.38.5. But when a little later he learned from sundry persons that Pharnabazus had been won over by Alcibiades and had sent the fleet back to Phoenicia, he gave up the hopes he had placed in Pharnabazus and by himself, after equipping both the ships bought from the Peloponnesus and those supplied by his allies from abroad, he dispatched Dorieus with thirteen ships to Rhodes, since he had learned that certain Rhodians were banding together for a revolution. â 13.75.1. The two-horse chariot race was added in this same Olympic Festival; and, among the Lacedaemonians Pleistonax, their king, died after a reign of fifty years, and Pausanias succeeded to the throne and reigned for fourteen years. Also the inhabitants of the island of Rhodes left the cities of Ielysus, Lindus and Cameirus and settled in one city, that which is now called Rhodes. 20.81. 1. When this year had passed, Euxenippus became archon in Athens, and in Rome Lucius Postumius and Tiberius Minucius were consuls. While these held office war arose between the Rhodians and Antigonus for some such reasons as these.,2. The city of the Rhodians, which was strong in sea power and was the best governed city of the Greeks, was a prize eagerly sought after by the dynasts and kings, each of them striving to add her to his alliance. Seeing far in advance what was advantageous and establishing friendship with each of the dynasts separately, Rhodes took no part in their wars with each other.,3. As a result she was honoured by each of them with regal gifts and, while enjoying peace for a long time, made great steps forward. In fact she advanced to such strength that in behalf of the Greeks she by herself undertook her war against the pirates and purged the seas of these evil-doers; and Alexander, the most powerful of men known to memory, honouring Rhodes above all cities, both deposited there the testament disposing of his whole realm and in other ways showed admiration for her and promoted her to a commanding position.,4. At any rate, the Rhodians, having established pacts of friendship with all the rulers, carefully avoided giving legitimate grounds for complaint; but in displaying goodwill they inclined chiefly toward Ptolemy, for it happened that most of their revenues were due to the merchants who sailed to Egypt, and that in general the city drew its food supply from that kingdom. |
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| 10. Pliny The Elder, Natural History, 5.132 (1st cent. CE - 1st cent. CE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250 |
11. Pausanias, Description of Greece, 6.7.1-6.7.7 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226, 251| 6.7.1. ταῦτα μὲν δὴ ἐς τοσοῦτο εἰρήσθω· μετὰ δὲ τὸν ἀνδριάντα τοῦ Εὐθύμου Πύθαρχός τε ἕστηκε Μαντινεὺς σταδιοδρόμος καὶ πύκτης Ἠλεῖος Χαρμίδης, λαβόντες νίκας ἐπὶ παισί. θεασάμενος δὲ καὶ τούτους ἐπὶ τῶν Ῥοδίων ἀθλητῶν ἀφίξῃ τὰς εἰκόνας, Διαγόραν καὶ τὸ ἐκείνου γένος· οἱ δὲ συνεχεῖς τε ἀλλήλοις καὶ ἐν κόσμῳ τοιῷδε ἀνέκειντο, Ἀκουσίλαος μὲν λαβὼν πυγμῆς ἐν ἀνδράσι στέφανον, Δωριεὺς δὲ ὁ νεώτατος παγκρατίῳ νικήσας Ὀλυμπιάσιν ἐφεξῆς τρισί. πρότερον δὲ ἔτι τοῦ Δωριέως ἐκράτησε καὶ Δαμάγητος τοὺς ἐσελθόντας ἐς τὸ παγκράτιον. 6.7.2. οὗτοι μὲν ἀδελφοί τέ εἰσι καὶ Διαγόρου παῖδες, ἐπὶ δὲ αὐτοῖς κεῖται καὶ ὁ Διαγόρας, πυγμῆς ἐν ἀνδράσιν ἀνελόμενος νίκην· τοῦ Διαγόρου δὲ τὴν εἰκόνα Μεγαρεὺς εἰργάσατο Καλλικλῆς Θεοκόσμου τοῦ ποιήσαντος τὸ ἄγαλμα ἐν Μεγάροις τοῦ Διός. Διαγόρου δὲ καὶ οἱ τῶν θυγατέρων παῖδες πύξ τε ἤσκησαν καὶ ἔσχον Ὀλυμπικὰς νίκας, ἐν μὲν ἀνδράσιν Εὐκλῆς Καλλιάνακτός τε ὢν καὶ Καλλιπατείρας τῆς Διαγόρου, Πεισίροδος δὲ ἐν παισίν, ὃν ἡ μήτηρ ἀνδρὸς ἐπιθεμένη γυμναστοῦ σχῆμα ἐπὶ τῶν Ὀλυμπίων αὐτὴ τὸν ἀγῶνα ἤγαγεν· 6.7.3. οὗτος δὲ ὁ Πεισίροδος καὶ ἐν τῇ Ἄλτει παρὰ τῆς μητρὸς τὸν πατέρα ἕστηκε. Διαγόραν δὲ καὶ ὁμοῦ τοῖς παισὶν Ἀκουσιλάῳ καὶ Δαμαγήτῳ λέγουσιν ἐς Ὀλυμπίαν ἐλθεῖν· νικήσαντες δὲ οἱ νεανίσκοι διὰ τῆς πανηγύρεως τὸν πατέρα ἔφερον βαλλόμενόν τε ὑπὸ τῶν Ἑλλήνων ἄνθεσι καὶ εὐδαίμονα ἐπὶ τοῖς παισὶ καλούμενον. γένος δὲ ὁ Διαγόρας τὸ ἐξ ἀρχῆς Μεσσήνιος πρὸς γυναικῶν ἦν καὶ ἀπὸ τῆς Ἀριστομένους ἐγεγόνει θυγατρός. 6.7.4. Δωριεῖ δὲ τῷ Διαγόρου παρὲξ ἢ Ὀλυμπίασιν Ἰσθμίων μὲν γεγόνασιν ὀκτὼ νῖκαι, Νεμείων δὲ ἀποδέουσαι μιᾶς ἐς τὰς ὀκτώ· λέγεται δὲ καὶ ὡς Πύθια ἀνέλοιτο ἀκονιτί. ἀνηγορεύοντο δὲ οὗτός τε καὶ ὁ Πεισίροδος Θούριοι, διωχθέντες ὑπὸ τῶν ἀντιστασιωτῶν ἐκ τῆς Ῥόδου καὶ ἐς Ἰταλίαν παρὰ Θουρίους ἀπελθόντες. χρόνῳ δὲ ὕστερον κατῆλθεν ὁ Δωριεὺς ἐς Ῥόδον· καὶ φανερώτατα δὴ ἁπάντων ἀνὴρ εἷς φρονήσας οὗτος τὰ Λακεδαιμονίων φαίνεται, ὥστε καὶ ἐναυμάχησεν ἐναντία Ἀθηναίων ναυσὶν οἰκείαις, ἐς ὃ τριήρων ἁλοὺς Ἀττικῶν ἀνήχθη ζῶν παρὰ Ἀθηναίους. 6.7.5. οἱ δὲ Ἀθηναῖοι πρὶν μὲν ἢ Δωριέα παρὰ σφᾶς ἀναχθῆναι θυμῷ τε ἐς αὐτὸν καὶ ἀπειλαῖς ἐχρῶντο· ὡς δὲ ἐς ἐκκλησίαν συνελθόντες ἄνδρα οὕτω μέγαν καὶ δόξης ἐς τοσοῦτο ἥκοντα ἐθεάσαντο ἐν σχήματι αἰχμαλώτου, μεταπίπτει σφίσιν ἐς αὐτὸν ἡ γνώμη καὶ ἀπελθεῖν ἀφιᾶσιν οὐδὲ ἔργον οὐδὲν ἄχαρι ἐργάζονται, παρόν σφισι πολλά τε καὶ σὺν τῷ δικαίῳ δρᾶσαι. 6.7.6. τὰ δὲ ἐς τοῦ Δωριέως τὴν τελευτήν ἐστιν ἐν τῇ συγγραφῇ τῇ Ἀτθίδι Ἀνδροτίωνι εἰρημένα, εἶναι μὲν τηνικαῦτα ἐν Καύνῳ τὸ βασιλέως ναυτικὸν καὶ Κόνωνα ἐπʼ αὐτῷ στρατηγόν, Ῥοδίων δὲ τὸν δῆμον πεισθέντα ὑπὸ τοῦ Κόνωνος ἀπὸ Λακεδαιμονίων μεταβαλέσθαι σφᾶς ἐς τὴν βασιλέως καὶ Ἀθηναίων συμμαχίαν, Δωριέα δὲ ἀποδημεῖν μὲν τότε ἐκ Ῥόδου περὶ τὰ ἐντὸς Πελοποννήσου χωρία, συλληφθέντα δὲ ὑπὸ ἀνδρῶν Λακεδαιμονίων αὐτὸν καὶ ἀναχθέντα ἐς Σπάρτην ἀδικεῖν τε ὑπὸ Λακεδαιμονίων καταγνωσθῆναι καὶ ἐπιβληθῆναί οἱ θάνατον ζημίαν. 6.7.7. εἰ δὲ τὸν ὄντα εἶπεν Ἀνδροτίων λόγον, ἐθέλειν μοι φαίνεται Λακεδαιμονίους ἐς τὸ ἴσον ἔτι Ἀθηναίοις καταστῆσαι, ὅτι καὶ Ἀθηναίοις ἐς Θράσυλλον καὶ τοὺς ἐν Ἀργινούσαις ὁμοῦ τῷ Θρασύλλῳ στρατηγήσαντας προπετείας ἐστὶν ἔγκλημα. Διαγόρας μὲν δὴ καὶ τὸ ἀπʼ αὐτοῦ γένος δόξης ἐς τοσοῦτο ἀφίκοντο· | 6.7.1. So much for the story of Euthymus. After his statue stands a runner in the foot-race, Pytharchus of Mantinea , and a boxer, Charmides of Elis , both of whom won prizes in the contests for boys. When you have looked at these also you will reach the statues of the Rhodian athletes, Diagoras and his family. These were dedicated one after the other in the following order. Acusilaus, who received a crown for boxing in the men's class; Dorieus, the youngest, who won the pancratium at Olympia on three successive occasions. Even before Dorieus, Damagetus beat all those who had entered for the pancratium. 6.7.2. These were brothers, being sons of Diagoras, and by them is set up also a statue of Diagoras himself, who won a victory for boxing in the men's class. The statue of Diagoras was made by the Megarian Callicles, the son of the Theocosmus who made the image of Zeus at Megara . The sons too of the daughters of Diagoras practised boxing and won Olympic victories: in the men's class Eucles, son of Callianax and Callipateira, daughter of Diagoras; in the boys' class Peisirodus, whose mother dressed herself as a man and a trainer, and took her son herself to the Olympic games. 6.7.3. This Peisirodus is one of the statues in the Altis, and stands by the father of his mother. The story goes that Diagoras came to Olympia in the company of his sons Acusilaus and Damagetus. The youths on defeating their father proceeded to carry him through the crowd, while the Greeks pelted him with flowers and congratulated him on his sons. The family of Diagoras was originally, through the female line, Messenian, as he was descended from the daughter of Aristomenes. 6.7.4. Dorieus, son of Diagoras, besides his Olympian victories, won eight at the Isthmian and seven at the Nemean games. He is also said to have won a Pythian victory without a contest. He and Peisirodus were proclaimed by the herald as of Thurii , for they had been pursued by their political enemies from Rhodes to Thurii in Italy . Dorieus subsequently returned to Rhodes . of all men he most obviously showed his friendship with Sparta , for he actually fought against the Athenians with his own ships, until he was taken prisoner by Attic men-of-war and brought alive to Athens . 6.7.5. Before he was brought to them the Athenians were wroth with Dorieus and used threats against him; but when they met in the assembly and beheld a man so great and famous in the guise of a prisoner, their feeling towards him changed, and they let him go away without doing him any hurt, and that though they might with justice have punished him severely. 6.7.6. The death of Dorieus is told by Androtion in his Attic history. He says that the great King's fleet was then at Caunus , with Conon in command, who persuaded the Rhodian people to leave the Lacedaemonian alliance and to join the great King and the Athenians. Dorieus, he goes on to say, was at the time away from home in the interior of the Peloponnesus , and having been caught by some Lacedaemonians he was brought to Sparta , convicted of treachery by the Lacedaemonians and sentenced to death. 6.7.7. If Androtion tells the truth, he appears to me to wish to put the Lacedaemonians on a level with the Athenians, because they too are open to the charge of precipitous action in their treatment of Thrasyllus and his fellow admirals at the battle of Arginusae 406 B.C. . Such was the fame won by Diagoras and his family. |
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| 12. Aelius Aristides, Orations, 25.50-25.52 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250 |
| 13. John Chrysostom, Homilies On Acts, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250 |
| 14. Ambrosiaster, Commentarius In Epistolam Ad Romanes, 46 (4th cent. CE - 4th cent. CE) Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 251 |
| 15. Demosthenes, Orations, 15 Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 251 |
| 16. Epigraphy, Ig Xii,1, 786 Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 264 |
| 17. Epigraphy, Fasti Caeretani,, 152, 159, 151 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 226 |
| 18. Epigraphy, Tit. Cam., None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 264 |
| 19. Various, Anthologia Graeca, 13.11 Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 251 |
20. Strabo, Geography, 14.2.9, 14.2.11 Tagged with subjects: •rhodes, unity vs. fragmentation Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 250 | 14.2.9. The present city was founded at the time of the Peloponnesian War by the same architect, as they say, who founded the Peiraeus. But the Peiraeus no longer endures, since it was badly damaged, first by the Lacedemonians, who tore down the two walls, and later by Sulla, the Roman commander. 14.2.11. As one sails from the city, with the island on the right, one comes first to Lindus, a city situated on a mountain and extending far towards the south and approximately towards Alexandria. In Lindus there is a famous sanctuary of Athena Lindia, founded by the daughters of Danaus. Now in earlier times the Lindians were under a separate government of their own, as were also the Cameirians and the Ialysians, but after this they all came together at Rhodes. Cleobulus, one of the Seven Wise Men, was a native of Lindus. |
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