| 1. Homer, Odyssey, 11.235-11.253 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318 |
2. Homer, Iliad, 2.619, 11.688-11.692, 23.629-23.631 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 317 | 2.619. / And they that dwelt in Buprasium and goodly Elis, all that part thereof that Hyrmine and Myrsinus on the seaboard and the rock of Olen and Alesium enclose between them—these again had four leaders, and ten swift ships followed each one, and many Epeians embarked thereon. 11.688. / And heralds made loud proclamation at break of dawn that all men should come to whomsoever a debt was owing in goodly Elis; and they that were leaders of the Pylians gathered together and made division, for to many did the Epeians owe a debt, seeing that we in Pylos were few and oppressed. 11.689. / And heralds made loud proclamation at break of dawn that all men should come to whomsoever a debt was owing in goodly Elis; and they that were leaders of the Pylians gathered together and made division, for to many did the Epeians owe a debt, seeing that we in Pylos were few and oppressed. 11.690. / For mighty Heracles had come and oppressed us in the years that were before, and all that were our bravest had been slain. Twelve were we that were sons of peerless Neleus, and of these I alone was left, and all the rest had perished; wherefore the brazen-coated Epeans, proud of heart thereat, 11.691. / For mighty Heracles had come and oppressed us in the years that were before, and all that were our bravest had been slain. Twelve were we that were sons of peerless Neleus, and of these I alone was left, and all the rest had perished; wherefore the brazen-coated Epeans, proud of heart thereat, 11.692. / For mighty Heracles had come and oppressed us in the years that were before, and all that were our bravest had been slain. Twelve were we that were sons of peerless Neleus, and of these I alone was left, and all the rest had perished; wherefore the brazen-coated Epeans, proud of heart thereat, 23.629. / and spake, and addressed him with winged words :Aye, verily, my son, all this hast thou spoken aright, for my limbs, even my feet, are no more firm, O my friend, as of old, nor do my arms as of old dart out lightly from my shoulders on either side. Would that I were young, and my strength were firm 23.630. / as on the day when the Epeians were burying lord Amarynceus at Buprasium, and his sons appointed prizes in honour of the king. Then was there no man that proved himself my peer, neither of the Epeians nor of Pylians themselves nor of the great-souled Aetolians. In boxing I overcame Clytomedes, son of Enops, 23.631. / as on the day when the Epeians were burying lord Amarynceus at Buprasium, and his sons appointed prizes in honour of the king. Then was there no man that proved himself my peer, neither of the Epeians nor of Pylians themselves nor of the great-souled Aetolians. In boxing I overcame Clytomedes, son of Enops, |
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| 3. Archilochus, Fragments, 22 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314 |
| 4. Archilochus, Fragments, 22 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314 |
| 5. Bacchylides, Fragmenta Ex Operibus Incertis, 11.113-11.127 (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, 313, 314, 315, 316, 317, 318, 319 |
| 6. Hippocrates, The Coan Praenotions, 20.2.3-20.2.8 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 316 |
7. Herodotus, Histories, 5.72, 7.17, 8.73 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315 | 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. 7.17. So spoke Artabanus and did as he was bid, hoping to prove Xerxes' words vain; he put on Xerxes' robes and sat on the king's throne. Then while he slept there came to him in his sleep the same dream that had haunted Xerxes; it stood over him and spoke thus: ,“Are you the one who dissuades Xerxes from marching against Hellas, because you care for him? Neither in the future nor now will you escape with impunity for striving to turn aside what must be. To Xerxes himself it has been declared what will befall him if he disobeys.” 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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| 8. Aristotle, Fragments, 639, 584 (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, 314 |
9. Lycophron, Alexandra, 723-725, 722 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318| 722. ἀκτὴν δὲ τὴν προὔχουσαν εἰς Ἐνιπέως | |
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10. Diodorus Siculus, Historical Library, 4.22.3-4.22.4, 4.67.2-4.67.7 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313, 318 | 4.22.3. These, then, are the deeds of Heracles in the regions mentioned above. And moving on from there he came to a certain rock in the country of the people of Poseidonia, where the myths relate that a peculiar and marvellous thing once took place. There was, that is, among the natives of the region a certain hunter, the fame of whom had gone abroad because of his brave exploits in hunting. On former occasions it had been his practice to dedicate to Artemis the heads and feet of the animals he secured and to nail them to the trees, but once, when he had overpowered a huge wild boar, he said, as though in contempt of the goddess, "The head of the beast I dedicate to myself," and bearing out this words he hung the head on a tree, and then, the atmosphere being very warm, at midday he fell asleep. And while he was thus asleep the thong broke, and the head fell down of itself upon the sleeper and killed him. 4.22.4. And in truth there is no reason why anyone should marvel at this happening, for many actual occurrences are recorded which illustrate the vengeance this goddess takes upon the impious. But in the case of Heracles his piety was such that the opposite happened to him. 4.67.2. Before the period in which these things took place, Boeotus, the son of Arnê and Poseidon, came into the land which was then called Aeolis but is now called Thessaly, and gave to his followers the name of Boeotians. But concerning these inhabitants of Aeolis, we must revert to earlier times and give a detailed account of them. 4.67.3. In the times before that which we are discussing the rest of the sons of Aeolus, who was the son of Hellen, who was the son of Deucalion, settled in the regions we have mentioned, but Mimas remained behind and ruled as king of Aeolis. Hippotes, who was born of Mimas, begat Aeolus by Melanippê, and Arnê, who was the daughter of Aeolus, bore Boeotus by Poseidon. 4.67.4. But Aeolus, not believing that it was Poseidon who had lain with Arnê and holding her to blame for her downfall, handed her over to a stranger from Metapontium who happened to be sojourning there at the time, with orders to carry her off to Metapontium. And after the stranger had done as he was ordered, Arnê, while living in Metapontium, gave birth to Aeolus and Boeotus, whom the Metapontian, being childless, in obedience to a certain oracle adopted as his own sons. 4.67.5. When the boys had attained to manhood, a civil discord arose in Metapontium and they seized the kingship by violence. Later, however, a quarrel took place between Arnê and Autolytê, the wife of the Metapontian, and the young men took the side of their mother and slew Autolytê. But the Metapontian was indigt at this deed, and so they got boats ready and taking Arnê with them set out to sea accompanied by many friends. 4.67.6. Now Aeolus took possession of the islands in the Tyrrhenian Sea which are called after him "Aeolian" and founded a city to which he gave the name Lipara; but Boeotus sailed home to Aeolus, the father of Arnê, by whom he was adopted and in succession to him he took over the kingship of Aeolis; and the land he named Arnê after his mother, but the inhabitants Boeotians after himself. 4.67.7. And Itonus, the son of Boeotus, begat four sons, Hippalcimus, Electryon, Archilycus, and Alegenor. of these sons Hippalcimus begat Penelos, Electryon begat Leïtus, Alegenor begat Clonius, and Archilycus begat Prothoënor and Arcesilaüs, who were the leaders of all the Boeotians in the expedition against Troy. |
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| 11. Cebes of Thebes, Cebetis Tabula, 12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314, 315, 316, 319 |
12. Pausanias, Description of Greece, 2.18.8-2.18.9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315| 2.18.8. ἐκβάλλουσιν οὖν ἐκ μὲν Λακεδαίμονος καὶ Ἄργους Τισαμενόν, ἐκ δὲ τῆς Μεσσηνίας τοὺς Νέστορος ἀπογόνους, Ἀλκμαίωνα Σίλλου τοῦ Θρασυμήδους καὶ Πεισίστρατον τὸν Πεισιστράτου καὶ τοὺς Παίονος τοῦ Ἀντιλόχου παῖδας, σὺν δὲ αὐτοῖς Μέλανθον τὸν Ἀνδροπόμπου τοῦ Βώρου τοῦ Πενθίλου τοῦ Περικλυμένου. Τισαμενὸς μὲν οὖν ἦλθε σὺν τῇ στρατιᾷ καὶ οἱ παῖδες ἐς τὴν νῦν Ἀχαΐαν· 2.18.9. οἱ δὲ Νηλεῖδαι πλὴν Πεισιστράτου—τοῦτον γὰρ οὐκ οἶδα παρʼ οὕστινας ἀπεχώρησεν—ἐς Ἀθήνας ἀφίκοντο οἱ λοιποί, καὶ τὸ Παιονιδῶν γένος καὶ Ἀλκμαιωνιδῶν ἀπὸ τούτων ὠνομάσθησαν. Μέλανθος δὲ καὶ τὴν βασιλείαν ἔσχεν ἀφελόμενος Θυμοίτην τὸν Ὀξύντου· Θυμοίτης γὰρ Θησειδῶν ἔσχατος ἐβασίλευσεν Ἀθηναίων. | 2.18.8. So they expelled Tisamenus from Lacedaemon and Argos , and the descendants of Nestor from Messenia , namely Alcmaeon, son of Sillus, son of Thrasymedes, Peisistratus, son of Peisistratus, and the sons of Paeon, son of Antilochus, and with them Melanthus, son of Andropompus, son of Borus, son of Penthilus, son of Periclymenus. So Tisamenus and his sons went with his army to the land that is now Achaia . 2.18.9. To what people Peisistratus retreated I do not know, but the rest of the Neleidae went to Athens , and the clans of the Paeonidae and of the Alcmaeonidae were named after them. Melanthus even came to the throne, having deposed Thymoetes the son of Oxyntes; for Thymoetes was the last Athenian king descended from Theseus. |
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| 13. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313, 316 |
| 14. Gregory of Nazianzus, In Theophania (Orat. 38), 30.24-30.30 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318 |
| 15. Rufinus of Aquileia, In Suam Et Eusebii Caesariensis Latinam Ab Eo Factam Historiam, 657 (4th cent. CE - 5th cent. CE) Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318 |
| 16. Epigraphy, Lscgsupp., 502-503, 501 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 17. Tatian, Tatian, 52 Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 18. Theodore of Mopsuestia, Ière Hom.Sur La Messe, 1.1 Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 317 |
| 19. Etymologicum Magnum Auctum, Etymologicum Magnum, None Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 20. Various, Anthologia Palatina, 3.16 Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 313 |
| 21. Anon., Scholia To Lykophron, Alexandra, 722, 724-725, 723 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 318 |
22. Strabo, Geography, 5.1.1, 6.1.1, 6.1.14-6.1.15 Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 314, 315, 316, 317, 318 | 6.1.1. Leucania: After the mouth of the Silaris one comes to Leucania, and to the sanctuary of the Argoan Hera, built by Jason, and near by, within fifty stadia, to Poseidonia. Thence, sailing out past the gulf, one comes to Leucosia, an island, from which it is only a short voyage across to the continent. The island is named after one of the Sirens, who was cast ashore here after the Sirens had flung themselves, as the myth has it, into the depths of the sea. In front of the island lies that promontory which is opposite the Sirenussae and with them forms the Poseidonian Gulf. On doubling this promontory one comes immediately to another gulf, in which there is a city which was called Hyele by the Phocaeans who founded it, and by others Ele, after a certain spring, but is called by the men of today Elea. This is the native city of Parmenides and Zeno, the Pythagorean philosophers. It is my opinion that not only through the influence of these men but also in still earlier times the city was well governed; and it was because of this good government that the people not only held their own against the Leucani and the Poseidoniatae, but even returned victorious, although they were inferior to them both in extent of territory and in population. At any rate, they are compelled, on account of the poverty of their soil, to busy themselves mostly with the sea and to establish factories for the salting of fish, and other such industries. According to Antiochus, after the capture of Phocaea by Harpagus, the general of Cyrus, all the Phocaeans who could do so embarked with their entire families on their light boats and, under the leadership of Creontiades, sailed first to Cyrnus and Massalia, but when they were beaten off from those places founded Elea. Some, however, say that the city took its name from the River Elees. It is about two hundred stadia distant from Poseidonia. After Elea comes the promontory of Palinurus. off the territory of Elea are two islands, the Oinotrides, which have anchoring-places. After Palinurus comes Pyxus — a cape, harbor, and river, for all three have the same name. Pyxus was peopled with new settlers by Micythus, the ruler of the Messene in Sicily, but all the settlers except a few sailed away again. After Pyxus comes another gulf, and also Laus — a river and city; it is the last of the Leucanian cities, lying only a short distance above the sea, is a colony of the Sybaritae, and the distance thither from Elea is four hundred stadia. The whole voyage along the coast of Leucania is six hundred and fifty stadia. Near Laus is the hero-sanctuary of Draco, one of the companions of Odysseus, in regard to which the following oracle was given out to the Italiotes: Much people will one day perish about Laian Draco. 6 And the oracle came true, for, deceived by it, the peoples who made campaigns against Laus, that is, the Greek inhabitants of Italy, met disaster at the hands of the Leucani. 6.1.14. After Thurii comes Lagaria, a stronghold, founded by Epeius and the Phocaeans; thence comes the Lagaritan wine, which is sweet, mild, and extremely well thought of among physicians. That of Thurii, too, is one of the famous wines. Then comes the city Heracleia, a short distance above the sea; and two navigable rivers, the Aciris and the Siris. On the Siris there used to be a Trojan city of the same name, but in time, when Heracleia was colonized thence by the Tarantini, it became the port of the Heracleotes. It is twenty-four stadia distant from Heracleia and about three hundred and thirty from Thurii. Writers produce as proof of its settlement by the Trojans the wooden image of the Trojan Athene which is set up there — the image that closed its eyes, the fable goes, when the suppliants were dragged away by the Ionians who captured the city; for these Ionians came there as colonists when in flight from the dominion of the Lydians, and by force took the city, which belonged to the Chones, and called it Polieium; and the image even now can be seen closing its eyes. It is a bold thing, to be sure, to tell such a fable and to say that the image not only closed its eyes (just as they say the image in Troy turned away at the time Cassandra was violated) but can also be seen closing its eyes; and yet it is much bolder to represent as brought from Troy all those images which the historians say were brought from there; for not only in the territory of Siris, but also at Rome, at Lavinium, and at Luceria, Athene is called Trojan Athena, as though brought from Troy. And further, the daring deed of the Trojan women is current in numerous places, and appears incredible, although it is possible. According to some, however, both Siris and the Sybaris which is on the Teuthras were founded by the Rhodians. According to Antiochus, when the Tarantini were at war with the Thurii and their general Cleandridas, an exile from Lacedemon, for the possession of the territory of Siris, they made a compromise and peopled Siris jointly, although it was adjudged the colony of the Tarantini; but later on it was called Heracleia, its site as well as its name being changed. 6.1.15. Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it. |
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| 23. Stephanos Ho Byzantios, Ethnica, None Tagged with subjects: •siris, destruction of and akhaian identity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 317 |
