1. Homeric Hymns, To Apollo And The Muses, 225-236, 238-274, 237 (8th cent. BCE - 8th 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, 375 | 237. Throughout the earth you wandered all around |
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| 2. Homer, Odyssey, 15.225 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172 |
| 3. Pindar, Paeanes, 1.8, 7.3-7.4, 9.33-9.49, 18.7-18.8 (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, 172, 373, 374, 375 |
| 4. Pindar, Olympian Odes, 1.9, 3.34, 6.71, 7.13-7.14, 7.18, 7.32-7.33, 7.39, 7.54-7.76, 7.89-7.90, 7.92-7.94, 10.24-10.25, 10.78 (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, 30, 257, 258 |
| 5. Pindar, Pythian Odes, 1.60-1.66, 11.1-11.11 (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, 258, 373, 374, 375 |
| 6. Pindar, Fragments, 333, 70 (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, 375 |
| 7. Bacchylides, Paeanes, 55-56, 54 (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, 30 |
| 8. Pindar, Nemean Odes, 1.38-1.42, 10.16-10.17, 10.39-10.42, 10.49-10.50 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172 |
| 9. Bacchylides, Fragmenta Ex Operibus Incertis, 11.0, 11.12, 11.37-11.127, 11.119000000000002, 11.120999999999999 (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, 30, 268, 269, 325, 326 |
| 10. Hippocrates, The Coan Praenotions, 20.1.1-2.2 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 |
11. Herodotus, Histories, 8.133-8.135 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375 | 8.133. The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. 8.134. This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. 8.135. But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. |
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| 12. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375 |
| 13. Aristotle, Fragments, 75 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 |
| 14. Dicaearchus Messenius, Fragments, 34-35 (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, 326 |
| 15. Theocritus, Idylls, 13.2, 24.1-24.2 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172 |
| 16. Aristoxenus, Fragments, 18, 43 (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, 326 |
17. Polybius, Histories, 2.39 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 | 2.39. 1. When, in the district of Italy, then known as Greater Hellas, the club-houses of the Pythagoreans were burnt down,,2. there ensued, as was natural, a general revolutionary movement, the leading citizens of each city having then unexpectedly perished, and in all the Greek towns of the district murder, sedition, and every kind of disturbance were rife.,3. Embassies arrived from most parts of Greece offering their services as peacemakers, ,4. but it was the Achaeans on whom these cities placed most reliance and to whom they committed the task of putting an end to their present troubles.,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.,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.,7. It was only indeed the tyranny of Dionysius of Syracuse and their subjection to the barbarian tribes around them which defeated this purpose and forced them to abandon these institutions, much against their will.,8. Again, subsequently, when the Lacedaemonians were unexpectedly defeated at Leuctra, and the Thebans, as unexpectedly, claimed the hegemony of Greece, great uncertainty prevailed in the whole country and especially among these two peoples, the Lacedaemonians not acknowledging their defeat, and the Thebans not wholly believing in their victory.,9. They, however, referred the points in dispute to the Achaeans alone among all the Greeks,,10. not taking their power into consideration, for they were then almost the weakest state in Greece, but in view of their trustworthiness and high character in every respect. For indeed this opinion of them was at that time, as is generally acknowledged, held by all. ,11. Up to now, these principles of government had merely existed amongst them, but had resulted in no practical steps worthy of mention for the increase of the Achaean power,,12. since the country seemed unable to produce a statesman worthy of those principles, anyone who showed a tendency to act so being thrown into the dark and hampered either by the Lacedaemonian power or still more by that of Macedon. |
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18. Cicero, Tusculan Disputations, 4.2, 5.1, 5.4 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326| 4.2. hoc autem loco consideranti mihi studia doctrinae multa sane sanae GK sane RV occurrunt, cur ea quoque arcessita aliunde neque solum expetita, sed etiam conservata et culta videantur. erat enim illis paene in conspectu praestanti sapientia et nobilitate Pythagoras, qui fuit in Italia temporibus isdem quibus L. Brutus patriam liberavit, praeclarus auctor nobilitatis tuae. Pythagorae autem doctrina cum longe lateque flueret, permanavisse mihi videtur in hanc civitatem, idque cum coniectura probabile est, tum quibusdam etiam vestigiis indicatur. quis enim est qui putet, cum floreret in Italia Graecia graeciae X potentissumis et et s. v. add. V 1? maximis urbibus, ea quae magna dicta est, in isque primum ipsius Pythagorae, deinde dein K 1 postea pythagorae deinde postea add. V c in mg. Pythagoreorum pytagorae orum G (e del. 2 ) pythagoraeorum ex -reorum ter V c tantum nomen esset, nostrorum hominum ad eorum doctissimas voces aures clausas fuisse? 5.1. Quintus Quintus om. KR 1 spatio rubricatori relicto ( add. R rec ) hic dies, Brute, finem faciet Tusculanarum disputationum, quo die est a nobis ea de re, quam tu ex omnibus maxime maxime add. G 2 probas, disputatum. placere enim tibi admodum sensi et ex eo libro, quem ad me accuratissime scripsisti, et ex multis sermonibus tuis virtutem ad beate vivendum se ipsa ipsam H s esse se ipsa esse in r. V 1 contemptam G 1 H contentam. quod quod ex quo V 2 etsi difficile difficili G 2 (dific. G 1 )RV est probatu propter tam varia et tam multa tormenta fortunae, quod ... 8 fortunae Non. 163, 7 tale tamen est, ut elaborandum sit, quo quo ex quod G 2 facilius probetur. nihil est est add. K c enim omnium quae in philosophia tractantur, quod gravius magnificentiusque dicatur. 5.4. sed in hoc me ipse castigo, quod ex aliorum et ex nostra fortasse mollitia, non ex ipsa virtute de virtutis robore existumo. sed ... 18 existimo Non. 251, 31 existumem V 2 illa enim, si modo est ulla virtus, virtus ex virtutis G 2 quam dubitationem avunculus tuus, Brute, sustulit, omnia, omnia ex omum K c quae cadere in hominem homine GRV 1 possunt, subter se habet eaque despiciens casus contemnit humanos culpaque omni carens praeter se ipsam praeter se ipsam bis G 1 nihil censet ad se pertinere. nos autem omnia adversa cum cum Dav. tum venientia metu augentes, tum maerore praesentia rerum naturam quam errorem nostrum damnare damnare add. G 2 malumus. rerum ... 25 malumus Non. 277, 15 | |
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19. Diodorus Siculus, Historical Library, 5.59 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •victor, of epinikian odes, polis and Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 258 | 5.59. 1. At a later time than the events we have described Althaemenes, the son of Catreus the king of Crete, while inquiring of the oracle regarding certain other matters, received the reply that it was fated that he should slay his father by his own hand.,2. So wishing to avoid such an abominable act, he fled of his own free will from Crete together with such as desired to sail away with him, these being a considerable company. Althaemenes, then, put ashore on Rhodes at Cameirus, and on Mount Atabyrus he founded a temple of Zeus who is called Zeus Atabyrius; and for this reason the temple is held in special honour even to this day, situated as it is upon a lofty peak from which one can descry Crete.,3. So Althaemenes with his companions made his home in Cameirus, being held in honour by the natives; but his father Catreus, having no male children at home and dearly loving Althaemenes, sailed to Rhodes, being resolved upon finding his son and bringing him back to Crete. And now the fated destiny prevailed: Catreus disembarked by night upon the land of Rhodes with a few followers, and when there arose a hand-toâhand conflict between them and the natives, Althaemenes, rushing out to aid them, hurled his spear, and struck in ignorance his father and killed him.,4. And when he realized what he had done, Althaemenes, being unable to bear his great affliction, shunned all meetings and association with mankind, and betook himself to unfrequented places and wandered about alone, until the grief put an end to his life; and at a later time he received at the hands of the Rhodians, as a certain oracle had commanded, the honours which are accorded to heroes.,5. Shortly before the Trojan War Tlepolemus, the son of Heracles, who was a fugitive because of the death of Licymnius, whom he had unwittingly slain, fled of his free will from Argos; and upon receiving an oracular response regarding where he should go to found a settlement, he put ashore at Rhodes together with a few people, and being kindly received by the inhabitants he made his home there.,6. And becoming king of the whole island he portioned out the land in equal allotments and continued in other respects as well to rule equitably. And in the end, when he was on the point of taking part with Agamemnon in the war against Ilium, he put the rule of Rhodes in the hands of Butas, who had accompanied him in his flight from Argos, and he gained great fame for himself in the war and met his death in the Troad. |
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20. Plutarch, Sayings of The Spartans, 19.1-19.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375| 19.1. Ἀρχίδαμος ὁ Ζευξιδάμου, πυθομένου τινὸς αὐτοῦ τίνες προεστήκασι τῆς· Σπάρτης, οἱ νόμοι καὶ τὰ ἀρχεῖα ἔφη κατὰ τοὺς νόμους. 19.2. πρὸς δὲ τὸν ἐπαινοῦντα κιθαρῳδὸν καὶ θαυμάζοντα τὴν δύναμιν αὐτοῦ ὦ λῷστε ἔφη ποῖον γέρας παρὰ σοῦ τοῖς ἀγαθοῖς ἀνδράσιν ἔσται, ὅταν κιθαρῳδὸν οὕτως ἐπαινῇς; | 19.1. Archidamus, the son of Zeuxidamus, when someone inquired of him who were at the head of Sparta, said, The laws and the magistrates in accordance with the laws. 19.2. In answer to a man who praised a harper and expressed amazement at his ability, he said, My good sir, what honours shall you be able to offer to good men when you have such praise for a harper? |
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21. Plutarch, Aristides, 19.1-19.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375| 19.1. οὕτω δὲ τοῦ ἀγῶνος δίχα συνεστῶτος πρῶτοι μὲν ἐώσαντο τοὺς Πέρσας οἱ Λακεδαιμόνιοι· καὶ τὸν Μαρδόνιον ἀνὴρ Σπαρτιάτης ὄνομα Ἀρίμνηστος ἀποκτίννυσι, λίθῳ τὴν κεφαλὴν πατάξας, ὥσπερ αὐτῷ προεσήμανε τὸ ἐν Ἀμφιάρεω μαντεῖον. ἔπεμψε γὰρ ἄνδρα Λυδὸν ἐνταῦθα, Κᾶρα δὲ ἕτερον εἰς Τροφωνίου ὁ ὁ bracketed in Sintenis 2 ; Blass reads εἰς τὸ Πτῷον ὁ with S, after Hercher, thus agreeing with Herodotus viii. 135. Μαρδόνιος· καὶ τοῦτον μὲν ὁ προφήτης Καρικῇ γλώσσῃ προσεῖπεν, 19.2. ὁ δὲ Λυδὸς ἐν τῷ σηκῷ τοῦ Ἀμφιάρεω κατευνασθεὶς ἔδοξεν ὑπηρέτην τινὰ τοῦ θεοῦ παραστῆναι καὶ κελεύειν αὐτὸν ἀπιέναι, μὴ βουλομένου δὲ λίθον εἰς τὴν κεφαλὴν ἐμβαλεῖν μέγαν, ὥστε δόξαι πληγέντα τεθνάναι τὸν ἄνθρωπον· καὶ ταῦτα μὲν οὕτω γενέσθαι λέγεται. τοὺς δὲ φεύγοντας εἰς τὰ ξύλινα τείχη καθεῖρξαν. ὀλίγῳ δʼ ὕστερον Ἀθηναῖοι τοὺς Θηβαίους τρέπονται, τριακοσίους τοὺς ἐπιφανεστάτους καὶ πρώτους διαφθείραντες ἐν αὐτῇ τῇ μάχῃ. | 19.1. 19.2. |
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22. Plutarch, On The Obsolescence of Oracles, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375 | 411e. For great was the ancient repute of the divine influence there, but at the present time it seems to be somewhat evanescent." As Cleombrotus made no reply and did not look up, Demetrius said, "There is no need to make any inquiries nor to raise any questions about the state of affairs there, when we see the evanescence of the oracles here, or rather the total disappearance of all but one or two; but we should deliberate the reason why they have become so utterly weak. What need to speak of others, when in Boeotia, |
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23. Pausanias, Description of Greece, 9.10.2-9.10.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 373, 374| 9.10.2. ἔστι δὲ λόφος ἐν δεξιᾷ τῶν πυλῶν ἱερὸς Ἀπόλλωνος· καλεῖται δὲ ὅ τε λόφος καὶ ὁ θεὸς Ἰσμήνιος, παραρρέοντος τοῦ ποταμοῦ ταύτῃ τοῦ Ἰσμηνοῦ. πρῶτα μὲν δὴ λίθου κατὰ τὴν ἔσοδόν ἐστιν Ἀθηνᾶ καὶ Ἑρμῆς, ὀνομαζόμενοι Πρόναοι· ποιῆσαι δὲ αὐτὸν Φειδίας , τὴν δὲ Ἀθηνᾶν λέγεται Σκόπας · μετὰ δὲ ὁ ναὸς ᾠκοδόμηται. τὸ δὲ ἄγαλμα μεγέθει τε ἴσον τῷ ἐν Βραγχίδαις ἐστὶ καὶ τὸ εἶδος οὐδὲν διαφόρως ἔχον· ὅστις δὲ τῶν ἀγαλμάτων τούτων τὸ ἕτερον εἶδε καὶ τὸν εἰργασμένον ἐπύθετο, οὐ μεγάλη οἱ σοφία καὶ τὸ ἕτερον θεασαμένῳ Κανάχου ποίημα ὂν ἐπίστασθαι. διαφέρουσι δὲ τοσόνδε· ὁ μὲν γὰρ ἐν Βραγχίδαις χαλκοῦ, ὁ δὲ Ἰσμήνιός ἐστι κέδρου. 9.10.3. ἔστι δʼ ἐνταῦθα λίθος ἐφʼ ᾧ Μαντώ φασι τὴν Τειρεσίου καθέζεσθαι. οὗτος μὲν πρὸ τῆς ἐσόδου κεῖται, καί οἱ τὸ ὄνομά ἐστι καὶ ἐς ἡμᾶς ἔτι Μαντοῦς δίφρος· ἐν δεξιᾷ δὲ τοῦ ναοῦ λίθου πεποιημένας εἰκόνας Ἡνιόχης εἶναι, τὴν δὲ Πύρρας λέγουσι, θυγατέρας δὲ αὐτὰς εἶναι Κρέοντος, ὃς ἐδυνάστευεν ἐπιτροπεύων Λαοδάμαντα τὸν Ἐτεοκλέους. 9.10.4. τόδε γε καὶ ἐς ἐμὲ ἔτι γινόμενον οἶδα ἐν Θήβαις· τῷ Ἀπόλλωνι τῷ Ἰσμηνίῳ παῖδα οἴκου τε δοκίμου καὶ αὐτὸν εὖ μὲν εἴδους, εὖ δὲ ἔχοντα καὶ ῥώμης, ἱερέα ἐνιαύσιον ποιοῦσιν· ἐπίκλησις δέ ἐστίν οἱ δαφναφόρος, στεφάνους γὰρ φύλλων δάφνης φοροῦσιν οἱ παῖδες. εἰ μὲν οὖν πᾶσιν ὁμοίως καθέστηκεν ἀναθεῖναι δαφνηφορήσαντας χαλκοῦν τῷ θεῷ τρίποδα, οὐκ ἔχω δηλῶσαι, δοκῶ δὲ οὐ πᾶσιν εἶναι νόμον· οὐ γὰρ δὴ πολλοὺς ἑώρων αὐτόθι ἀνακειμένους· οἱ δʼ οὖν εὐδαιμονέστεροι τῶν παίδων ἀνατιθέασιν. ἐπιφανὴς δὲ μάλιστα ἐπί τε ἀρχαιότητι καὶ τοῦ ἀναθέντος τῇ δόξῃ τρίπους ἐστὶν Ἀμφιτρύωνος ἀνάθημα ἐπὶ Ἡρακλεῖ δαφνηφορήσαντι. 9.10.5. ἀνωτέρω δὲ τοῦ Ἰσμηνίου τὴν κρήνην ἴδοις ἄν, ἥντινα Ἄρεώς φασιν ἱερὰν εἶναι καὶ δράκοντα ὑπὸ τοῦ Ἄρεως ἐπιτετάχθαι φύλακα τῇ πηγῇ. πρὸς ταύτῃ τῇ κρήνῃ τάφος ἐστὶ Καάνθου· Μελίας δὲ ἀδελφὸν καὶ Ὠκεανοῦ παῖδα εἶναι Κάανθον λέγουσι, σταλῆναι δὲ ὑπὸ τοῦ πατρὸς ζητήσοντα ἡρπασμένην τὴν ἀδελφήν. ὡς δὲ Ἀπόλλωνα εὑρὼν ἔχοντα τὴν Μελίαν οὐκ ἐδύνατο ἀφελέσθαι, πῦρ ἐτόλμησεν ἐς τὸ τέμενος ἐνεῖναι τοῦ Ἀπόλλωνος τοῦτο ὃ νῦν καλοῦσιν Ἰσμήνιον· καὶ αὐτὸν ὁ θεός, καθά φασιν οἱ Θηβαῖοι, τοξεύει. 9.10.6. Καάνθου μὲν ἐνταῦθά ἐστι μνῆμα, Ἀπόλλωνι δὲ παῖδας ἐκ Μελίας γενέσθαι λέγουσι Τήνερον καὶ Ἰσμηνόν· Τηνέρῳ μὲν Ἀπόλλων μαντικὴν δίδωσι, τοῦ δὲ Ἰσμηνίου τὸ ὄνομα ἔσχεν ὁ ποταμός. οὐ μὴν οὐδὲ τὰ πρότερα ἦν ἀνώνυμος, εἰ δὴ καὶ Λάδων ἐκαλεῖτο πρὶν Ἰσμηνὸν γενέσθαι τὸν Ἀπόλλωνος. | 9.10.2. On the right of the gate is a hill sacred to Apollo. Both the hill and the god are called Ismenian, as the river Ismenus Rows by the place. First at the entrance are Athena and Hermes, stone figures and named Pronai (of the fore-temple). The Hermes is said to have been made by Pheidias, the Athena by Scopas. The temple is built behind. The image is in size equal to that at Branchidae ; and does not differ from it at all in shape. Whoever has seen one of these two images, and learnt who was the artist, does not need much skill to discern, when he looks at the other, that it is a work of Canachus. The only difference is that the image at Branchidae is of bronze, while the Ismenian is of cedar-wood. 9.10.3. Here there is a stone, on which, they say, used to sit Manto, the daughter of Teiresias. This stone lies before the entrance, and they still call it Manto's chair. On the right of the temple are statues of women made of stone, said to be portraits of Henioche and Pyrrha, daughters of Creon, who reigned as guardian of Laodamas, the son of Eteocles. 9.10.4. The following custom is, to my knowledge, still carried out in Thebes . A boy of noble family, who is himself both handsome and strong, is chosen priest of Ismenian Apollo for a year. He is called Laurel-bearer, for the boys wear wreaths of laurel leaves. I cannot say for certain whether all alike who have worn the laurel dedicate by custom a bronze tripod to the god; but I do not think that it is the rule for all, because I did not see many votive tripods there. But the wealthier of the boys do certainly dedicate them. Most remarkable both for its age and for the fame of him who dedicated it is a tripod dedicated by Amphitryon for Heracles after he had worn the laurel. 9.10.5. Higher up than the Ismenian sanctuary you may see the fountain which they say is sacred to Ares, and they add that a dragon was posted by Ares as a sentry over the spring. By this fountain is the grave of Caanthus. They say that he was brother to Melia and son to Ocean, and that he was commissioned by his father to seek his sister, who had been carried away. Finding that Apollo had Melia, and being unable to get her from him, he dared to set fire to the precinct of Apollo that is now called the Ismenian sanctuary. The god, according to the Thebans, shot him. 9.10.6. Here then is the tomb of Caanthus. They say that Apollo had sons by Melia, to wit, Tenerus and Ismenus. To Tenerus Apollo gave the art of divination, and from Ismenus the river got its name. Not that the river was nameless before, if indeed it was called Ladon before Ismenus was born to Apollo. |
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| 24. Iamblichus, Life of Pythagoras, 29.166, 32.214, 35.255 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 |
25. Strabo, Geography, 6.1.12, 6.1.14 Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 | 6.1.12. The first city is Croton, within one hundred and fifty stadia from the Lacinium; and then comes the River Aesarus, and a harbor, and another river, the Neaethus. The Neaethus got its name, it is said, from what occurred there: Certain of the Achaeans who had strayed from the Trojan fleet put in there and disembarked for an inspection of the region, and when the Trojan women who were sailing with them learned that the boats were empty of men, they set fire to the boats, for they were weary of the voyage, so that the men remained there of necessity, although they at the same time noticed that the soil was very fertile. And immediately several other groups, on the strength of their racial kinship, came and imitated them, and thus arose many settlements, most of which took their names from the Trojans; and also a river, the Neaethus, took its appellation from the aforementioned occurrence. According to Antiochus, when the god told the Achaeans to found Croton, Myscellus departed to inspect the place, but when he saw that Sybaris was already founded — having the same name as the river near by — he judged that Sybaris was better; at all events, he questioned the god again when he returned whether it would be better to found this instead of Croton, and the god replied to him (Myscellus was a hunchback as it happened): Myscellus, short of back, in searching else outside thy track, thou hunt'st for morsels only; 'tis right that what one giveth thee thou do approve; and Myscellus came back and founded Croton, having as an associate Archias, the founder of Syracuse, who happened to sail up while on his way to found Syracuse. The Iapyges used to live at Croton in earlier times, as Ephorus says. And the city is reputed to have cultivated warfare and athletics; at any rate, in one Olympian festival the seven men who took the lead over all others in the stadium-race were all Crotoniates, and therefore the saying The last of the Crotoniates was the first among all other Greeks seems reasonable. And this, it is said, is what gave rise to the other proverb, more healthful than Croton, the belief being that the place contains something that tends to health and bodily vigor, to judge by the multitude of its athletes. Accordingly, it had a very large number of Olympic victors, although it did not remain inhabited a long time, on account of the ruinous loss of its citizens who fell in such great numbers at the River Sagra. And its fame was increased by the large number of its Pythagorean philosophers, and by Milo, who was the most illustrious of athletes, and also a companion of Pythagoras, who spent a long time in the city. It is said that once, at the common mess of the philosophers, when a pillar began to give way, Milo slipped in under the burden and saved them all, and then drew himself from under it and escaped. And it is probably because he relied upon this same strength that he brought on himself the end of his life as reported by some writers; at any rate, the story is told that once, when he was travelling through a deep forest, he strayed rather far from the road, and then, on finding a large log cleft with wedges, thrust his hands and feet at the same time into the cleft and strained to split the log completely asunder; but he was only strong enough to make the wedges fall out, whereupon the two parts of the log instantly snapped together; and caught in such a trap as that, he became food for wild beasts. 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. |
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| 27. Basil of Caesarea, Cons. Ad Aegr., 13 Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 |
| 28. Aristoxenus, Fragments, 18, 43 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 |
| 29. Papyri, Sp, None Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375 |
| 30. Anon., Scholia To Eur. Phoen., 1109 Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 172 |
| 31. Valerius Maximus, Memorable Deeds And Sayings, 8.7 Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 326 |
| 32. Papyri, P.Oxy., 1241 Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 373 |
| 33. Ph., Rhet., None Tagged with subjects: •victor, of epinikian odes, protected by local deity Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 375 |
