| 1. Homer, Odyssey, 6.91-6.94, 8.267, 8.362-8.363, 11.568-11.571, 12.212, 19.178-19.179 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •zeus, olympian •chryselephantine statuary of phidias, olympian zeus •phidias, and olympian zeus Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92, 261; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261 |
2. Homeric Hymns, To Apollo And The Muses, None (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, 59, 60, 61, 62, 63 | 108. She of sore childbirth, knew not the distre |
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3. Homeric Hymns, To Aphrodite, 61 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •chryselephantine statuary of phidias, olympian zeus Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261 | 61. The Graces bathed her with the oil that’s seen |
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4. Homer, Iliad, 1.528-1.530, 1.601-1.602, 5.338, 14.214-14.215, 18.382 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus •chryselephantine statuary of phidias, olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 242; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 163, 257, 261 | 1.528. / no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.529. / no word of mine may be recalled, nor is false, nor unfulfilled, to which I bow my head. The son of Cronos spoke, and bowed his dark brow in assent, and the ambrosial locks waved from the king's immortal head; and he made great Olympus quake. 1.530. / 1.601. / Thus the whole day long till the setting of the sun they feasted, nor did their heart lack anything of the equal feast, nor of the beauteous lyre, that Apollo held, nor yet of the Muses, who sang, replying one to the other with sweet voices.But when the bright light of the sun was set, 1.602. / Thus the whole day long till the setting of the sun they feasted, nor did their heart lack anything of the equal feast, nor of the beauteous lyre, that Apollo held, nor yet of the Muses, who sang, replying one to the other with sweet voices.But when the bright light of the sun was set, 5.338. / then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 14.214. / ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215. / curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 18.382. / And while he laboured thereat with cunning skill, meanwhile there drew nigh to him the goddess, silver-footed Thetis. And Charis of the gleaming veil came forward and marked her—fair Charis, whom the famed god of the two strong arms had wedded. And she clasped her by the hand, and spake, and addressed her: |
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| 5. Bacchylides, Paeanes, 59 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 62 |
| 6. Pindar, Pythian Odes, 1.12, 1.16, 1.71-1.81, 3.61-3.62 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •chryselephantine statuary of phidias, olympian zeus •jupiter capitolinus, olympian zeus •zeus, olympian Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 58; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 163 |
| 7. Pindar, Olympian Odes, 1.10-1.13, 1.26-1.27, 5.24, 7.34-7.76 (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, 227, 228, 241, 260, 261; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 23, 24 |
| 8. Pindar, Paeanes, 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, 60, 61, 62, 63 |
| 9. Simonides, Fragments, 45 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284 |
| 10. Pindar, Isthmian Odes, 5.14, 7.5-7.7 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22 |
| 11. Pindar, Fragments, 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, 57 |
| 12. Pindar, Nemean Odes, 9.4 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 61 |
| 13. Bacchylides, Fragmenta Ex Operibus Incertis, 17.43, 17.93, 17.121-17.132 (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, 92 |
14. Xenophon, The Persian Expedition, 5.3.4-5.3.13 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345| 5.3.4. ἐνταῦθα καὶ διαλαμβάνουσι τὸ ἀπὸ τῶν αἰχμαλώτων ἀργύριον γενόμενον. καὶ τὴν δεκάτην, ἣν τῷ Ἀπόλλωνι ἐξεῖλον καὶ τῇ Ἐφεσίᾳ Ἀρτέμιδι, διέλαβον οἱ στρατηγοὶ τὸ μέρος ἕκαστος φυλάττειν τοῖς θεοῖς· ἀντὶ δὲ Χειρισόφου Νέων ὁ Ἀσιναῖος ἔλαβε. 5.3.5. Ξενοφῶν οὖν τὸ μὲν τοῦ Ἀπόλλωνος ἀνάθημα ποιησάμενος ἀνατίθησιν εἰς τὸν ἐν Δελφοῖς τῶν Ἀθηναίων θησαυρὸν καὶ ἐπέγραψε τό τε αὑτοῦ ὄνομα καὶ τὸ Προξένου, ὃς σὺν Κλεάρχῳ ἀπέθανεν· ξένος γὰρ ἦν αὐτοῦ. 5.3.6. τὸ δὲ τῆς Ἀρτέμιδος τῆς Ἐφεσίας, ὅτʼ ἀπῄει σὺν Ἀγησιλάῳ ἐκ τῆς Ἀσίας τὴν εἰς Βοιωτοὺς ὁδόν, καταλείπει παρὰ Μεγαβύζῳ τῷ τῆς Ἀρτέμιδος νεωκόρῳ, ὅτι αὐτὸς κινδυνεύσων ἐδόκει ἰέναι, καὶ ἐπέστειλεν, ἢν μὲν αὐτὸς σωθῇ, αὑτῷ ἀποδοῦναι· ἢν δέ τι πάθῃ, ἀναθεῖναι ποιησάμενον τῇ Ἀρτέμιδι ὅ τι οἴοιτο χαριεῖσθαι τῇ θεῷ. 5.3.7. ἐπειδὴ δʼ ἔφευγεν ὁ Ξενοφῶν, κατοικοῦντος ἤδη αὐτοῦ ἐν Σκιλλοῦντι ὑπὸ τῶν Λακεδαιμονίων οἰκισθέντος παρὰ τὴν Ὀλυμπίαν ἀφικνεῖται Μεγάβυζος εἰς Ὀλυμπίαν θεωρήσων καὶ ἀποδίδωσι τὴν παρακαταθήκην αὐτῷ. Ξενοφῶν δὲ λαβὼν χωρίον ὠνεῖται τῇ θεῷ ὅπου ἀνεῖλεν ὁ θεός. 5.3.8. ἔτυχε δὲ διαρρέων διὰ τοῦ χωρίου ποταμὸς Σελινοῦς. καὶ ἐν Ἐφέσῳ δὲ παρὰ τὸν τῆς Ἀρτέμιδος νεὼν Σελινοῦς ποταμὸς παραρρεῖ. καὶ ἰχθύες τε ἐν ἀμφοτέροις ἔνεισι καὶ κόγχαι· ἐν δὲ τῷ ἐν Σκιλλοῦντι χωρίῳ καὶ θῆραι πάντων ὁπόσα ἐστὶν ἀγρευόμενα θηρία. 5.3.9. ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ. 5.3.10. καὶ γὰρ θήραν ἐποιοῦντο εἰς τὴν ἑορτὴν οἵ τε Ξενοφῶντος παῖδες καὶ οἱ τῶν ἄλλων πολιτῶν, οἱ δὲ βουλόμενοι καὶ ἄνδρες ξυνεθήρων· καὶ ἡλίσκετο τὰ μὲν ἐξ αὐτοῦ τοῦ ἱεροῦ χώρου, τὰ δὲ καὶ ἐκ τῆς Φολόης, σύες καὶ δορκάδες καὶ ἔλαφοι. 5.3.11. ἔστι δὲ ἡ χώρα ᾗ ἐκ Λακεδαίμονος εἰς Ὀλυμπίαν πορεύονται ὡς εἴκοσι στάδιοι ἀπὸ τοῦ ἐν Ὀλυμπίᾳ Διὸς ἱεροῦ. ἔνι δʼ ἐν τῷ ἱερῷ χώρῳ καὶ λειμὼν καὶ ὄρη δένδρων μεστά, ἱκανὰ σῦς καὶ αἶγας καὶ βοῦς τρέφειν καὶ ἵππους, ὥστε καὶ τὰ τῶν εἰς τὴν ἑορτὴν ἰόντων ὑποζύγια εὐωχεῖσθαι. 5.3.12. περὶ δὲ αὐτὸν τὸν ναὸν ἄλσος ἡμέρων δένδρων ἐφυτεύθη ὅσα ἐστὶ τρωκτὰ ὡραῖα. ὁ δὲ ναὸς ὡς μικρὸς μεγάλῳ τῷ ἐν Ἐφέσῳ εἴκασται, καὶ τὸ ξόανον ἔοικεν ὡς κυπαρίττινον χρυσῷ ὄντι τῷ ἐν Ἐφέσῳ. 5.3.13. καὶ στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα· ἱερὸς ὁ χῶρος τῆς Ἀρτέμιδος. τὸν ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν ἑκάστου ἔτους. ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν. ἂν δὲ τις μὴ ποιῇ ταῦτα τῇ θεῷ μελήσει. | 5.3.4. First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him. 5.3.4. There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5. But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5. As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi , inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 . 5.3.6. nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also. 5.3.6. The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia , In 394 B.C., ending in the hard-fought battle of Coronea , at which Xenophon was present. cp. Xen. Hell. 4.2.1-8 , Xen. Hell. 4.3.1-21 . in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess. 5.3.7. Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus. 5.3.7. In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia , where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed. 5.3.8. But Cyrus , perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus , however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.8. As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. 5.3.9. After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. 5.3.9. Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10. I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10. For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. 5.3.11. In my opinion, therefore, it is no time for us to be sleeping or unconcerned about ourselves; we should rather be considering what course we ought to follow under the present circumstances. And so long as we remain here we must consider, I think, how we can remain most safely; or, again, if we count it best to depart at once, how we are to depart most safely and how we shall secure provisions—for without provisions neither general nor private is of any use. 5.3.11. The place is situated on the road which leads from Lacedaemon to Olympia , and is about twenty stadia from the temple of Zeus at Olympia . Within the sacred precinct there is meadowland and treecovered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. 5.3.12. And remember that while this Cyrus is a valuable friend when he is your friend, he is a most dangerous foe when he is your enemy; furthermore, he has an armament—infantry and cavalry and fleet—which we all alike see and know about; for I take it that our camp is not very far away from him. It is time, then, to propose whatever plan any one of you deems best. With these words he ceased speaking. 5.3.12. Immediately surrounding the temple is a grove of cultivated trees, producing all sorts of dessert fruits in their season. The temple itself is like the one at Ephesus , although small as compared with great, and the image of the goddess, although cypress wood as compared with gold, is like the Ephesian image. 5.3.13. Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus . 5.3.13. Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it. |
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| 15. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 103 |
16. Plato, Minos, None (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, 92| 320d. τούτων εἰς τὸν Μίνων. μνησθεὶς γὰρ αὐτοῦ τοῦ ὀνόματος φησίν— ὃς βασιλεύτατος γένετο θνητῶν βασιλήων, καὶ πλείστων ἤνασσε περικτιόνων ἀνθρώπων, Ζηνὸς ἔχων σκῆπτρον· τῷ καὶ πολέων βασίλευεν. Hes. fr. 144 καὶ οὗτος λέγει τὸ τοῦ Διὸς σκῆπτρον οὐδὲν ἄλλο ἢ τὴν παιδείαν τὴν τοῦ Διός, ᾗ εὔθυνε τὴν Κρήτην. ΕΤ. διὰ τί οὖν ποτε, ὦ Σώκρατες, αὕτη ἡ φήμη κατεσκέδασται | 320d. of Minos is akin to this. For after mentioning him by name he remarks— Who was most kingly of mortal kings, and lorded it over more neighboring folk than any, holding the scepter of Zeus: therewith it was that he ruled the cities as king. Hes. Fr. 144 And by the scepter of Zeus he means nothing else than the education that he had of Zeus, whereby he directed Crete . Com. Then how has it ever come about, Socrates, that this report is spread abroad of Minos, as an uneducated |
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17. Plato, Phaedo, None (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, 92| 58a. ΦΑΙΔ. οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπύθεσθε ὃν τρόπον ἐγένετο; γ ΕΧ. ναί, ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυμάζομέν γε ὅτι πάλαι γενομένης αὐτῆς πολλῷ ὕστερον φαίνεται ἀποθανών. τί οὖν ἦν τοῦτο, ὦ Φαίδων ; ΦΑΙΔ. τύχη τις αὐτῷ, ὦ Ἐχέκρατες , συνέβη: ἔτυχεν γὰρ τῇ προτεραίᾳ τῆς δίκης ἡ πρύμνα ἐστεμμένη τοῦ πλοίου ὃ εἰς Δῆλον Ἀθηναῖοι πέμπουσιν. ΕΧ. τοῦτο δὲ δὴ τί ἐστιν; ΦΑΙΔ. τοῦτ’ ἔστι τὸ πλοῖον, ὥς φασιν Ἀθηναῖοι , ἐν ᾧ Θησεύς ποτε εἰς Κρήτην τοὺς δὶς ἑπτὰ ἐκείνους ᾤχετο | 58a. Phaedo. Did you not even hear about the trial and how it was conducted? Echecrates. Yes, some one told us about that, and we wondered that although it took place a long time ago, he was put to death much later. Now why was that, Phaedo? Phaedo. It was a matter of chance, Echecrates. It happened that the stern of the ship which the Athenians send to Delos was crowned on the day before the trial. Echecrates. What ship is this? Phaedo. This is the ship, as the Athenians say, in which Theseus once went to Crete with the fourteen |
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| 18. Euripides, Electra, 455-462, 464-465, 463 (5th 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, 120 |
| 19. Xenophon, Hellenica, 2.4.33, 3.4.2-3.4.29 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345 |
| 20. Isocrates, Orations, 4.144 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345 |
21. Aristophanes, Acharnians, 534 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284| 534. μήτ' ἐν θαλάττῃ μήτ' ἐν οὐρανῷ μένειν. | |
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| 22. Sophocles, Antigone, 950 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 260, 261 |
| 23. Euripides, Epigrams, 456-465, 455 (5th 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, 120 |
24. Thucydides, The History of The Peloponnesian War, 1.2, 1.112.2-1.112.4, 1.126.3-1.126.6, 2.15.3-2.15.4, 2.65.9, 3.104, 6.4.3, 6.15-6.16, 6.54.5-6.54.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103, 241; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 32, 103, 257, 284, 291| 1.112.2. καὶ Ἑλληνικοῦ μὲν πολέμου ἔσχον οἱ Ἀθηναῖοι, ἐς δὲ Κύπρον ἐστρατεύοντο ναυσὶ διακοσίαις αὑτῶν τε καὶ τῶν ξυμμάχων Κίμωνος στρατηγοῦντος. 1.112.3. καὶ ἑξήκοντα μὲν νῆες ἐς Αἴγυπτον ἀπ’ αὐτῶν ἔπλευσαν, Ἀμυρταίου μεταπέμποντος τοῦ ἐν τοῖς ἕλεσι βασιλέως, αἱ δὲ ἄλλαι Κίτιον ἐπολιόρκουν. 1.112.4. Κίμωνος δὲ ἀποθανόντος καὶ λιμοῦ γενομένου ἀπεχώρησαν ἀπὸ Κιτίου, καὶ πλεύσαντες ὑπὲρ Σαλαμῖνος τῆς ἐν Κύπρῳ Φοίνιξι καὶ Κυπρίοις καὶ Κίλιξιν ἐναυμάχησαν καὶ ἐπεζομάχησαν ἅμα, καὶ νικήσαντες ἀμφότερα ἀπεχώρησαν ἐπ’ οἴκου καὶ αἱ ἐξ Αἰγύπτου νῆες πάλιν [αἱ] ἐλθοῦσαι μετ’ αὐτῶν. 1.126.3. Κύλων ἦν Ἀθηναῖος ἀνὴρ Ὀλυμπιονίκης τῶν πάλαι εὐγενής τε καὶ δυνατός, ἐγεγαμήκει δὲ θυγατέρα Θεαγένους Μεγαρέως ἀνδρός, ὃς κατ’ ἐκεῖνον τὸν χρόνον ἐτυράννει Μεγάρων. 1.126.4. χρωμένῳ δὲ τῷ Κύλωνι ἐν Δελφοῖς ἀνεῖλεν ὁ θεὸς ἐν τοῦ Διὸς τῇ μεγίστῃ ἑορτῇ καταλαβεῖν τὴν Ἀθηναίων ἀκρόπολιν. 1.126.5. ὁ δὲ παρά τε τοῦ Θεαγένους δύναμιν λαβὼν καὶ τοὺς φίλους ἀναπείσας, ἐπειδὴ ἐπῆλθεν Ὀλύμπια τὰ ἐν Πελοποννήσῳ, κατέλαβε τὴν ἀκρόπολιν ὡς ἐπὶ τυραννίδι, νομίσας ἑορτήν τε τοῦ Διὸς μεγίστην εἶναι καὶ ἑαυτῷ τι προσήκειν Ὀλύμπια νενικηκότι. 1.126.6. εἰ δὲ ἐν τῇ Ἀττικῇ ἢ ἄλλοθί που ἡ μεγίστη ἑορτὴ εἴρητο, οὔτε ἐκεῖνος ἔτι κατενόησε τό τε μαντεῖον οὐκ ἐδήλου ʽἔστι γὰρ καὶ Ἀθηναίοις Διάσια ἃ καλεῖται Διὸς ἑορτὴ Μειλιχίου μεγίστη ἔξω τῆς πόλεως, ἐν ᾗ πανδημεὶ θύουσι πολλὰ οὐχ ἱερεῖα, ἀλλ’ <ἁγνὰ> θύματα ἐπιχώριἀ, δοκῶν δὲ ὀρθῶς γιγνώσκειν ἐπεχείρησε τῷ ἔργῳ. 2.15.3. τὸ δὲ πρὸ τοῦ ἡ ἀκρόπολις ἡ νῦν οὖσα πόλις ἦν, καὶ τὸ ὑπ’ αὐτὴν πρὸς νότον μάλιστα τετραμμένον. 2.15.4. τεκμήριον δέ: τὰ γὰρ ἱερὰ ἐν αὐτῇ τῇ ἀκροπόλει † καὶ ἄλλων θεῶν ἐστὶ καὶ τὰ ἔξω πρὸς τοῦτο τὸ μέρος τῆς πόλεως μᾶλλον ἵδρυται, τό τε τοῦ Διὸς τοῦ Ὀλυμπίου καὶ τὸ Πύθιον καὶ τὸ τῆς Γῆς καὶ τὸ <τοῦ> ἐν Λίμναις Διονύσου, ᾧ τὰ ἀρχαιότερα Διονύσια [τῇ δωδεκάτῃ] ποιεῖται ἐν μηνὶ Ἀνθεστηριῶνι, ὥσπερ καὶ οἱ ἀπ’ Ἀθηναίων Ἴωνες ἔτι καὶ νῦν νομίζουσιν. ἵδρυται δὲ καὶ ἄλλα ἱερὰ ταύτῃ ἀρχαῖα. 2.65.9. ὁπότε γοῦν αἴσθοιτό τι αὐτοὺς παρὰ καιρὸν ὕβρει θαρσοῦντας, λέγων κατέπλησσεν ἐπὶ τὸ φοβεῖσθαι, καὶ δεδιότας αὖ ἀλόγως ἀντικαθίστη πάλιν ἐπὶ τὸ θαρσεῖν. ἐγίγνετό τε λόγῳ μὲν δημοκρατία, ἔργῳ δὲ ὑπὸ τοῦ πρώτου ἀνδρὸς ἀρχή. 6.4.3. Γέλαν δὲ Ἀντίφημος ἐκ Ῥόδου καὶ Ἔντιμος ἐκ Κρήτης ἐποίκους ἀγαγόντες κοινῇ ἔκτισαν, ἔτει πέμπτῳ καὶ τεσσαρακοστῷ μετὰ Συρακουσῶν οἴκισιν. καὶ τῇ μὲν πόλει ἀπὸ τοῦ Γέλα ποταμοῦ τοὔνομα ἐγένετο, τὸ δὲ χωρίον οὗ νῦν ἡ πόλις ἐστὶ καὶ ὃ πρῶτον ἐτειχίσθη Λίνδιοι καλεῖται: νόμιμα δὲ Δωρικὰ ἐτέθη αὐτοῖς. 6.54.5. οὐδὲ γὰρ τὴν ἄλλην ἀρχὴν ἐπαχθὴς ἦν ἐς τοὺς πολλούς, ἀλλ’ ἀνεπιφθόνως κατεστήσατο: καὶ ἐπετήδευσαν ἐπὶ πλεῖστον δὴ τύραννοι οὗτοι ἀρετὴν καὶ ξύνεσιν, καὶ Ἀθηναίους εἰκοστὴν μόνον πρασσόμενοι τῶν γιγνομένων τήν τε πόλιν αὐτῶν καλῶς διεκόσμησαν καὶ τοὺς πολέμους διέφερον καὶ ἐς τὰ ἱερὰ ἔθυον. 6.54.6. τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου. | 1.112.2. Released from Hellenic war, the Athenians made an expedition to Cyprus with two hundred vessels of their own and their allies, under the command of Cimon. 1.112.3. Sixty of these were detached to Egypt at the instance of Amyrtaeus, the king in the marshes; the rest laid siege to Kitium, from which, however, 1.112.4. they were compelled to retire by the death of Cimon and by scarcity of provisions. Sailing off Salamis in Cyprus , they fought with the Phoenicians, Cyprians, and Cilicians by land and sea, and being victorious on both elements departed home, and with them the returned squadron from Egypt . 1.126.3. In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara . 1.126.4. Now this Cylon was inquiring at Delphi ; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. 1.126.5. Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. 1.126.6. Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. 2.15.3. Before this the city consisted of the present citadel and the district beneath it looking rather towards the south. 2.15.4. This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants. 2.65.9. Whenever he saw them unseasonably and insolently elated, he would with a word reduce them to alarm; on the other hand, if they fell victims to a panic, he could at once restore them to confidence. In short, what was nominally a democracy became in his hands government by the first citizen. 6.4.3. Gela was founded by Antiphemus from Rhodes and Entimus from Crete, who joined in leading a colony thither, in the forty-fifth year after the foundation of Syracuse . The town took its name from the river Gelas, the place where the citadel now stands, and which was first fortified, being called Lindii. The institutions which they adopted were Dorian. 6.54.5. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples. 6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. |
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| 25. Euripides, Hecuba, 1467-1480, 455-465, 1593 (5th 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, 62 |
| 26. Euripides, Iphigenia At Aulis, 1467-1480, 1593 (5th 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, 62 |
27. Herodotus, Histories, 1.146.3, 1.147.2, 2.50, 4.85.1, 4.89, 5.71, 6.56, 6.92, 7.153, 8.47, 8.55 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus, olympian •chryselephantine statuary of phidias, olympian zeus Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 241; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 103, 257, 284, 291; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 257, 261 | 1.146.3. For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus . 1.147.2. and all are Ionians who are of Athenian descent and keep the feast date Apaturia /date . All do keep it, except the men of Ephesus and Colophon ; these are the only Ionians who do not keep it, and these because, they say, of a certain pretext of murder. 2.50. In fact, the names of nearly all the gods came to Hellas from Egypt . For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt . ,Except the names of Poseidon and the Dioscuri, as I have already said, and Hera, and Hestia, and Themis, and the Graces, and the Nereids, the names of all the gods have always existed in Egypt . I only say what the Egyptians themselves say. The gods whose names they say they do not know were, as I think, named by the Pelasgians, except Poseidon, the knowledge of whom they learned from the Libyans. ,Alone of all nations the Libyans have had among them the name of Poseidon from the beginning, and they have always honored this god. The Egyptians, however, are not accustomed to pay any honors to heroes. 4.85.1. But Darius, when he came to that place in his march from Susa where the Bosporus was bridged in the territory of Calchedon, went aboard ship and sailed to the Dark Rocks (as they are called), which the Greeks say formerly moved; there, he sat on a headland and viewed the Pontus, a marvellous sight. 4.89. Darius, after rewarding Mandrocles, crossed over to Europe; he had told the Ionians to sail into the Pontus as far as the Ister river, and when they got to the Ister, to wait there for him, bridging the river meanwhile; for the fleet was led by Ionians and Aeolians and men of the Hellespont. ,So the fleet passed between the Dark Rocks and sailed straight for the Ister and, after a two days' voyage up the river from the sea, set about bridging the narrow channel of the river where its various mouths separate. ,But Darius, passing over the Bosporus on the floating bridge of ships, journeyed through Thrace to the sources of the Tearus river, where he camped for three days. 5.71. How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus. 6.56. These privileges the Spartans have given to their kings: two priesthoods, of Zeus called Lacedaemon and of Zeus of Heaven; they wage war against whatever land they wish, and no Spartan can hinder them in this on peril of being put under a curse; when the armies go forth the kings go out first and return last; one hundred chosen men guard them in their campaigns; they sacrifice as many sheep and goats as they wish at the start of their expeditions, and take the hides and backs of all sacrificed beasts. 6.92. Thus the Aeginetans dealt with each other. When the Athenians came, they fought them at sea with seventy ships; the Aeginetans were defeated in the sea-fight and asked for help from the Argives, as they had done before. But this time the Argives would not aid them, holding a grudge because ships of Aegina had been taken by force by Cleomenes and put in on the Argolid coast, where their crews landed with the Lacedaemonians; men from ships of Sicyon also took part in the same invasion. ,The Argives laid on them the payment of a fine of a thousand talents, five hundred each. The Sicyonians confessed that they had done wrong and agreed to go free with a payment of a hundred talents, but the Aeginetans made no such confession and remained stubborn. For this cause the Argive state sent no one to aid them at their request, but about a thousand came voluntarily, led by a captain whose name was Eurybates, a man who practiced the pentathlon. ,Most of these never returned, meeting their death at the hands of the Athenians in Aegina; Eurybates himself, their captain, fought in single combat and thus killed three men, but was slain by the fourth, Sophanes the son of Deceles. 7.153. Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. 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. 8.55. I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. |
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| 28. Euripides, Orestes, 10-21, 4-6, 8-9, 7 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 23, 24 |
| 29. Euripides, Iphigenia Among The Taurians, 1089-1103, 1105, 1104 (5th 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, 120 |
| 30. Sophocles, Ajax, 450 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •chryselephantine statuary of phidias, olympian zeus Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 227 |
| 31. Aeschines, Letters, 3.187.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 344 |
| 32. Callimachus, Aetia, None (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, 261 |
| 33. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 291 |
| 34. Aristotle, Athenian Constitution, 45.1 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 257 |
| 35. Ennius, Varia, None (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •jupiter capitolinus, olympian zeus Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 74 |
36. Apollonius of Rhodes, Argonautica, 2.1051 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 228, 261| 2.1051. μέλλετε, Φινῆος μεμνημένοι, ὡς ἐπέτελλεν. | |
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37. Cicero, Pro Lege Manilia, 40 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 243| 40. quae quae H : qua p : quali y : qualis cett. sit temperantia considerate. Vnde illam tantam celeritatem et tam incredibilem cursum inventum putatis? non enim illum eximia vis remigum aut ars inaudita quaedam guberdi aut venti aliqui novi tam celeriter in ultimas terras pertulerunt, sed eae eae hae Eb s res quae ceteros remorari solent non retardarunt. non avaritia ab instituto cursu ad praedam aliquam devocavit, non libido ad voluptatem, non amoenitas ad delectationem, non nobilitas urbis urbis nobilitas H ad cognitionem, non denique labor ipse ad quietem; postremo signa et tabulas ceteraque ornamenta Graecorum oppidorum quae ceteri tollenda esse arbitrantur, ea sibi ille ne visenda quidem existimavit. | |
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| 38. Cicero, In Verrem, 2.2.158, 2.2.160, 2.4.127-2.4.130 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 241, 242; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 |
| 39. Cicero, Letters, 1.8.2 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 |
40. Polybius, Histories, 30.10.6 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 242| 30.10.6. Λεύκιος Αἰμίλιος παρῆν εἰς τὸ τέμενος τὸ ἐν Ὀλυμπίᾳ, καὶ τὸ ἄγαλμα θεασάμενος ἐξεπλάγη καὶ τοσοῦτον εἶπεν ὅτι μόνος αὐτῷ δοκεῖ Φειδίας τὸν παρʼ Ὁμήρῳ Δία μεμιμῆσθαι, διότι μεγάλην ἔχων προσδοκίαν τῆς Ὀλυμπίας μείζω τῆς προσδοκίας εὑρηκὼς εἴη τὴν ἀλήθειαν. — | 30.10.6. Lucius Aemilius visited the temple in Olympia, and when he saw the statue of Zeus was awestruck, and said simply that Pheidias seemed to him to have been the only artist who had made a likeness of Homer's Zeus; for he himself had come to Olympia with high expectations but the reality had far surpassed his expectations. State of Aetolia (Cp. Livy XLV.28.6) |
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41. Livy, History, 10.23.12, 38.44.5, 45.27-45.28, 45.28.5 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus, olympian •caligula, orders transference of olympian zeus •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 242; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21, 51| 45.28.5. ubi et alia quidem spectanda ei visa: Iovem velut praesentem intuens motus animo est. itaque haud secus, quam si in Capitolio immolaturus esset, sacrificium amplius solito apparari iussit. | |
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42. Seneca The Elder, Controversies, 8.2, 10.5.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 240; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108| 10.5.8. Sparsi. Si ad succurrendum profectus es, queror quod unum emisti, si ad torquendum, queror quod ullum . Vtinam, Philippe, auctionem cum exceptione fecisses: ne quis Atheniensis emeret. Non uidit Phidias Iouem, fecit tamen uelut totem; nec stetit ante oculos eius Minerua, dignus tamen illa arte animus et concepit deos et exhibuit. Quid facturi sumus si bellum uolueris pingere? diuersas uirorum statuemus acies et in mutua uulnera armabimus manus? uictos sequentur uictores? reuertentur cruenti ? ne Parrhasii manus temere ludat coloribus, internecione humana emendum est? | |
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43. Dionysius of Halycarnassus, Roman Antiquities, 1.79.8 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21 | 1.79.8. Now there was not far off a holy place, arched over by a dense wood, and a hollow rock from which springs issued; the wood was said to be consecrated to Pan, and there was an altar there to that god. To this place, then, the wolf came and hid herself. The grove, to be sure, no longer remains, but the cave from which the spring flows is still pointed out, built up against the side of the Palatine hill on the road which leads to the Circus, and near it is a sacred precinct in which there is a statue commemorating the incident; it represents a she-wolf suckling two infants, the figures being in bronze and of ancient workmanship. This spot is said to have been a holy place of the Arcadians who formerly settled there with Evander. |
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44. Diodorus Siculus, Historical Library, 5.55-5.56, 11.62.3, 12.3-12.4, 12.9.5-12.9.6, 14.79-14.80, 15.31.3, 15.49.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103, 228, 260, 261; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 284, 345 | 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. 5.56. 1. At a later time, the myth continues, the Telchines, perceiving in advance the flood that was going to come, forsook the island and were scattered. of their number Lycus went to Lycia and dedicated there beside the Xanthus river a temple of Apollo Lycius.,2. And when the flood came the rest of the inhabitants perished, â and since the waters, because of the abundant rains, overflowed the island, its level parts were turned into stagt pools â but a few fled for refuge to the upper regions of the island and were saved, the sons of Zeus being among their number.,3. Helius, the myth tells us, becoming enamoured of Rhodos, named the island Rhodes after her and caused the water which had overflowed it to disappear. But the true explanation is that, while in the first forming of the world the island was still like mud and soft, the sun dried up the larger part of its wetness and filled the land with living creatures, and there came into being the Heliadae, who were named after him, seven in number, and other peoples who were, like them, sprung from the land itself.,4. In consequence of these events the island was considered to be sacred to Helius, and the Rhodians of later times made it their practice to honour Helius above all the other gods, as the ancestor and founder from whom they were descended.,5. His seven sons were Ochimus, Cercaphus, Macar, Actis, Tenages, Triopas, and Candalus, and there was one daughter, Electryonê, who quit this life while still a maiden and attained at the hands of the Rhodians to honours like those accorded to the heroes. And when the Heliadae attained to manhood they were told by Helius that the first people to offer sacrifices to Athena would ever enjoy the presence of the goddess; and the same thing, we are told, was disclosed by him to the inhabitants of Attica.,6. Consequently, men say, the Heliadae, forgetting in their haste to put fire beneath the victims, nevertheless laid them on the altars at the time, whereas Cecrops, who was king at the time of the Athenians, performed the sacrifice over fire, but later than the Heliadae.,7. This is the reason, men say, why the peculiar practice as regards the manner of sacrificing persists in Rhodes to this day, and why the goddess has her seat on the island. Such, then, is the account which certain writers of myths give about the antiquities of the Rhodians, one of them being Zenon, who has composed a history of the island. 11.62.3. And the Athenian people, taking a tenth part of the booty, dedicated it to the god, and the inscription which they wrote upon the dedication they made ran as follows: E'en from the day when the sea divided Europe from Asia, And the impetuous god, Ares, the cities of men Took for his own, no deed such as this among earth-dwelling mortals Ever was wrought at one time both upon land and at sea. These men indeed upon Cyprus sent many a Mede to destruction, Capturing out on the sea warships a hundred in sum Filled with Phoenician men; and deeply all Asia grieved o'er them, Smitten thus with both hands, vanquished by war's mighty power. 12.3. 1. When Euthydemus was archon at Athens, the Romans elected as consuls Lucius Quinctius Cincinnatus and Marcus Fabius Vibulanus. In this year the Athenians, who had been at war with the Persians on behalf of the Egyptians and had lost all their ships at the island which is known as Prosopitis, after a short time resolved to make war again upon the Persians on behalf of the Greeks in Asia Minor. And fitting out a fleet of two hundred triremes, they chose Cimon, the son of Miltiades, to be general and commanded him to sail to Cyprus to make war on the Persians.,2. And Cimon, taking the fleet which had been furnished with excellent crews and abundant supplies, sailed to Cyprus. At that time the generals of the Persian armaments were Artabazus and Megabyzus. Artabazus held the supreme command and was tarrying in Cyprus with three hundred triremes, and Megabyzus was encamped in Cilicia with the land forces, which numbered three hundred thousand men.,3. Cimon, when he arrived in Cyprus and was master of the sea, reduced by siege Citium and Marium, treating the conquered in humane fashion. But after this, when triremes from Cilicia and Phoenicia bore down upon the island, Cimon, putting out to sea against them and forcing battle upon them, sank many of the ships, captured one hundred together with their crews, and pursued the remainder as far as Phoenicia.,4. Now the Persians with the ships that were left sought refuge on the land in the region where Megabyzus lay encamped with the land force. And the Athenians, sailing up and disembarking the soldiers, joined battle, in the course of which Anaxicrates, the other general, who had fought brilliantly, ended his life heroically; but the rest were victorious in the battle and after slaying many returned to the ships. After this the Athenians sailed back again to Cyprus. Such, then, were the events of the first year of the war. 12.4. 1. When Pedieus was archon in Athens, the Romans elected as consuls Marcus Valerius Lactuca and Spurius Verginius Tricostus. In this year Cimon, the general of the Athenians, being master of the sea, subdued the cities of Cyprus. And since a large Persian garrison was there in Salamis and the city was filled with missiles and arms of every description, and of grain and supplies of every other kind, he decided that it would be to his advantage to reduce it by siege.,2. For Cimon reasoned that this would be the easiest way for him not only to become master of all Cyprus but also to confound the Persians, since their being unable to come to the aid of the Salaminians, because the Athenians were masters of the sea, and their having left their allies in the lurch would cause them to be despised, and that, in a word, the entire war would be decided if all Cyprus were reduced by arms. And that in which what actually happened.,3. The Athenians began the siege of Salamis and were making daily assaults, but the soldiers in the city, supplied as they were with missiles and matériel, were with ease warding off the besiegers from the walls.,4. Artaxerxes the king, however, when he learned of the reverses his forces had suffered at Cyprus, took counsel on the war with his friends and decided that it was to his advantage to conclude a peace with the Greeks.,5. Accordingly he dispatched to the generals in Cyprus and to the satraps the written terms on which they were permitted to come to a settlement with the Greeks. Consequently Artabazus and Megabyzus sent ambassadors to Athens to discuss a settlement. The Athenians were favourable and dispatched ambassadors plenipotentiary, the leader of whom was Callias the son of Hipponicus; and so the Athenians and their allies concluded with the Persians a treaty of peace, the principal terms of which run as follows: All the Greek cities are to live under laws of their own making; the satraps of the Persians are not to come nearer to the sea than a three days' journey and no Persian warship is to sail inside of Phaselis or the Cyanean Rocks; and if these terms are observed by the king and his generals, the Athenians are not to send troops into the territory over which the king is ruler.,6. After the treaty had been solemnly concluded, the Athenians withdrew their armaments from Cyprus, having won a brilliant victory and concluded most noteworthy terms of peace. And it so happened that Cimon died of an illness during his stay in Cyprus. 12.9.5. When the Sybarites advanced against them with three hundred thousand men, the Crotoniates opposed them with one hundred thousand under the command of Milo the athlete, who by reason of his great physical strength was the first to put to flight his adversaries. 12.9.6. For we are told that this man, who had won the prize in Olympia six times and whose courage was of the measure of his physical body, came to battle wearing his Olympic crowns and equipped with the gear of Heracles, lion's skin and club; and he won the admiration of his fellow citizens as responsible for their victory. 14.79. In Greece the Lacedaemonians, foreseeing how great their war with the Persians would be, put one of the two kings, Agesilaüs, in command. After he had levied six thousand soldiers and constitute a council of thirty of his foremost fellow citizens, he transported the armament from Aulis to Ephesus. 14.79. 2. Here he enlisted four thousand soldiers and took the field with his army, which numbered ten thousand infantry and four hundred cavalry. They were also accompanied by a throng of no less number which provided a market and was intent upon plunder.,3. He traversed the Plain of Caÿster and laid waste the territory held by the Persians until he arrived at Cymê. From this as his base he spent the larger part of the summer ravaging Phrygia and neighbouring territory; and after sating his army with pillage he returned toward the beginning of autumn to Ephesus.,4. While these events were taking place, the Lacedaemonians dispatched ambassadors to Nephereus, the king of Egypt, to conclude an alliance; he, in place of the aid requested, made the Spartans a gift of equipment for one hundred triremes and five hundred thousand measures of grain. Pharax, the Lacedaemonian admiral, sailing from Rhodes with one hundred and twenty ships, put in at Sasanda in Caria, a fortress one hundred and fifty stades from Caunus.,5. From this as his base he laid siege to Caunus and blockaded Conon, who was commander of the King's fleet and lay at Caunus with forty ships. But when Artaphernes and Pharnabazus came with strong forces to the aid of the Caunians, Pharax lifted the siege and sailed off to Rhodes with the entire fleet.,6. After this Conon gathered eighty triremes and sailed to the Chersonesus, and the Rhodians, having expelled the Peloponnesian fleet, revolted from the Lacedaemonians and received Conon, together with his entire fleet, into their city.,7. Now the Lacedaemonians, who were bringing the gift of grain from Egypt, being unaware of the defection of the Rhodians, approached the island in full confidence; but the Rhodians and Conon, the Persian admiral, brought the ships in the harbours and stored the city with grain.,8. There also came to Conon ninety triremes, ten of them from Cilicia and eighty from Phoenicia, under the command of the lord of the Sidonians. 14.80. 1. After this Agesilaüs led forth his army into the Plain of Caÿster and the country around Sipylus and ravaged the possessions of the inhabitants. Tissaphernes, gathering ten thousand cavalry and fifty thousand infantry, followed close on the Lacedaemonians and cut down any who became separate from the main body while plundering. Agesilaüs formed his soldiers in a square and clung to the foothills of Mt. Sipylus, awaiting a favourable opportunity to attack the enemy.,2. He overran the countryside as far as Sardis and ravaged the orchards and the pleasure-park belonging to Tissaphernes, which had been artistically laid out at great expense with plants and all other things that contribute to luxury and the enjoyment in peace of the good things of life. He then turned back, and when he was midway between Sardis and Thybarnae, he dispatched by night the Spartan Xenocles with fourteen hundred soldiers to a thickly wooded place to set an ambush for the barbarians.,3. Then Agesilaüs himself moved at daybreak along the way with his army. And when he had passed the place of ambush and the barbarians were advancing upon him without battle order and harassing his rearguard, to their surprise he suddenly turned about on the Persians. When a sharp battle followed, he raised the signal to the soldiers in ambush and they, chanting the battle song, charged the enemy. The Persians, seeing that they were caught between the forces, were struck with dismay and turned at once in flight.,4. Pursuing them for some distance, Agesilaüs slew over six thousand of them, gathered a great multitude of prisoners, and pillaged their camp which was stored with goods of many sorts.,5. Tissaphernes, thunderstruck at the daring of the Lacedaemonians, withdrew from the battle to Sardis, and Agesilaüs was about to attack the satrapies farther inland, but led his army back to the sea when he could not obtain favourable omens from the sacrifices.,6. When Artaxerxes, the King of Asia, learned of the defeats, being alarmed by the war with the Greeks, he was angry at Tissaphernes, since he considered him to be responsible for the war. He had also been asked by his mother, Parysatis, to grant her revenge upon Tissaphernes, for she hated him for denouncing her son Cyrus, when he made his attack upon his brother.,7. Accordingly Artaxerxes appointed Tithraustes commander with orders to arrest Tissaphernes and sent letters to the cities and the satraps that all should perform whatever he commanded.,8. Tithraustes, on arriving at Colossae in Phrygia, with the aid of Ariaeus, a satrap, arrested Tissaphernes while he was in the bath, cut off his head, and sent it to the King. Then he persuaded Agesilaüs to enter into negotiations and concluded with him a truce of six months. 15.31.3. Such was the organization, and King Agesilaüs was put in command of the campaign. He was renowned for courage and shrewdness in the art of war and had been all but invincible in the former periods. For in all his wars he won admiration and especially when the Lacedaemonians were fighting the Persians. For he gave battle and won the victory over a force of many times his own number; then he overran a large part of Asia, mastering the open country, and finally would probably have succeeded, had not the Spartans recalled him because of political affairs, in reducing the whole Persian empire to the direst straits. 15.49.1. In Ionia nine cities were in the habit of holding sacrifices of great antiquity on a large scale to Poseidon in a lonely region near the place called Mycalê. Later, however, as a result of the outbreak of wars in this neighbourhood, since they were unable to hold the Panionia there, they shifted the festival gathering to a safe place near Ephesus. Having sent an embassy to Delphi, they received an oracle telling them to take copies of the ancient ancestral altars at Helicê, which was situated in what was then known as Ionia, but is now known as Achaïa. |
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45. Lucretius Carus, On The Nature of Things, 2.1-2.6 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108| 2.1. Suave, mari magno turbantibus aequora ventis 2.2. e terra magnum alterius spectare laborem; 2.3. non quia vexari quemquamst iucunda voluptas, 2.4. sed quibus ipse malis careas quia cernere suavest. 2.5. per campos instructa tua sine parte pericli; 2.6. suave etiam belli certamina magna tueri | |
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| 46. Tibullus, Elegies, 2.1 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 240 |
| 47. Catullus, Poems, 11 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21 |
| 48. Propertius, Elegies, 3.2.19-3.2.26 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 314 |
49. Ovid, Fasti, 6.477-6.478 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21| 6.477. pontibus et magno iuncta est celeberrima Circo 6.478. area, quae posito de bove nomen habet: | 6.477. Near the bridges and mighty Circus is a famous square, 6.478. One that takes its name from the statue of an ox: |
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50. Ovid, Ars Amatoria, 1.217-1.228 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21| 1.217. Spectabunt laeti iuvenes mixtaeque puellae, 1.218. rend= 1.219. Atque aliqua ex illis cum regum nomina quaeret, 1.220. rend= 1.221. Omnia responde, nec tantum siqua rogabit; 1.222. rend= 1.223. Hic est Euphrates, praecinctus harundine frontem: 1.224. rend= 1.225. Hos facito Armenios; haec est Danaëia Persis: 1.226. rend= 1.227. Ille vel ille, duces; et erunt quae nomina dicas, 1.228. rend= | |
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51. Ovid, Amores, 3.1.1-3.1.2, 3.13.7-3.13.10 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 240| 3.1.1. Stat vetus et multos incaedua silva per annos; 3.1.2. Credibile est illi numen inesse loco. 3.13.7. Stat vetus et densa praenubilus arbore lucus; 3.13.8. Adspice — concedas numen inesse loco. 3.13.9. Accipit ara preces votivaque tura piorum — 3.13.10. Ara per antiquas facta sine arte manus. | |
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| 52. Vitruvius Pollio, On Architecture, 6.7.9 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •temple of olympian zeus (acragas) Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 61 |
| 53. Horace, Odes, 1.14, 3.30.1-3.30.2 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •zeus, olympian •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 314; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21 |
54. Plutarch, Aemilius Paulus, 28.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 242| 28.2. ἐπιὼν γὰρ ἀνελάμβανε τοὺς δήμους καὶ τὰ πολιτεύματα καθίστατο, καὶ δωρεὰς ἐδίδου, ταῖς μὲν σῖτον ἐκ τοῦ βασιλικοῦ, ταὶς δʼ ἔλαιον. | 28.2. For in his progress he restored the popular governments and established their civil polities; he also gave gifts to the cities, to some grain from the royal stores, to others oil. |
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| 55. Juvenal, Satires, 11.111, 12.87 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus •zeus, olympian Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 240; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
56. Plutarch, Theseus, 16.3-16.4, 23.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92| 16.3. καὶ γὰρ ὁ Μίνως ἀεὶ διετέλει κακῶς ἀκούων καὶ λοιδορούμενος ἐν τοῖς Ἀττικοῖς θεάτροις, καὶ οὔτε Ἡσίοδος αὐτὸν ὤνησε βασιλεύτατον οὔτε Ὅμηρος ὀαριστὴν Διὸς προσαγορεύσας, ἀλλʼ ἐπικρατήσαντες οἱ τραγικοὶ πολλὴν ἀπὸ τοῦ λογείου καὶ τῆς σκηνῆς ἀδοξίαν αὐτοῦ κατεσκέδασαν ὡς χαλεποῦ καὶ βιαίου γενομένου. καίτοι φασὶ τὸν μὲν Μίνω βασιλέα καὶ νομοθέτην, δικαστὴν δὲ τὸν Ῥαδάμανθυν εἶναι καὶ φύλακα τῶν ὡρισμένων ὑπʼ ἐκείνου δικαίων. 23.1. τὸ δὲ πλοῖον ἐν ᾧ μετὰ τῶν ἠϊθέων ἔπλευσε καὶ πάλιν ἐσώθη, τὴν τριακόντορον, ἄχρι τῶν Δημητρίου τοῦ Φαληρέως χρόνων διεφύλαττον οἱ Ἀθηναῖοι, τὰ μὲν παλαιὰ τῶν ξύλων ὑφαιροῦντες, ἄλλα δὲ ἐμβάλλοντες ἰσχυρὰ καὶ συμπηγνύντες οὕτως ὥστε καὶ τοῖς· φιλοσόφοις εἰς τὸν αὐξόμενον λόγον ἀμφιδοξούμενον παράδειγμα τὸ πλοῖον εἶναι, τῶν μὲν ὡς τὸ αὐτό, τῶν δὲ ὡς οὐ τὸ αὐτὸ διαμένοι λεγόντων. | |
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57. Plutarch, Sulla, 17.2, 26.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 243| 17.2. μετὰ δὲ τοῦτον ἀνὴρ τῶν ἐν τάξει στρατευομένων ὄνομα Σαλουήνιος ἀνήνεγκε παρὰ τοῦ θεοῦ τέλος οἷον αἱ κατὰ τὴν Ἰταλίαν πράξεις ἔμελλον ἕξειν. ἀμφότεροι δὲ ταὐτὰ περὶ τῆς ὀμφῆς ἔφραζον τῷ γὰρ Ὀλυμπίῳ Διῒ καὶ τὸ κάλλος καὶ τὸ μέγεθος παραπλήσιον ἰδεῖν ἔφασαν. 26.1. ἀναχθεὶς δὲ πάσαις ταῖς ναυσὶν ἐξ Ἐφέσου τριταῖος ἐν Πειραιεῖ καθωρμίσθη καὶ μυηθεὶς ἐξεῖλεν ἑαυτῷ τὴν Ἀπελλικῶνος τοῦ Τηΐου βιβλιοθήκην, ἐν ᾗ τὰ πλεῖστα τῶν Ἀριστοτέλους καὶ Θεοφράστου βιβλίων ἦν, οὔπω τότε σαφῶς γνωριζόμενα τοῖς πολλοῖς, λέγεται δὲ κομισθείσης αὐτῆς εἰς Ῥώμην Τυραννίωνα τὸν γραμματικὸν ἐνσκευάσασθαι τὰ πολλά, καὶ παρʼ αὐτοῦ τὸν Ῥόδιον Ἀνδρόνικον εὐπορήσαντα τῶν ἀντιγράφων εἰς μέσον θεῖναι καὶ ἀναγράψαι τοὺς νῦν φερομένους πίνακας. | 17.2. 26.1. |
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58. Plutarch, Publicola, 15.3-15.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, temple at athens •temple of olympian zeus at athens Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 332| 15.3. ὁ δὲ τέταρτος οὗτος ὑπὸ Δομετιανοῦ καὶσυνετελέσθη καὶ καθιερώθη. λέγεται δὲ Ταρκύνιον εἰς τοὺς θεμελίους ἀναλῶσαι λίτρας ἀργυρίου τετρακισμυρίας· τούτου δὲ τοῦ καθʼ ἡμᾶς τὸν μέγιστον ἐν Ῥώμῃ τῶν ἰδιωτικῶν πλοῦτον ἐκλογισθέντα τὸ τῆς χρυσώσεως μὴ τελέσαι ἂν ἀνάλωμα, πλέον ἢ δισχιλίων καὶ μυρίων ταλάντων γενόμενον. 15.4. οἱ δὲ κίονες ἐκ τοῦ Πεντελῆσιν ἐτμήθησαν λίθου, κάλλιστα τῷ πάχει πρὸς τὸ μῆκος ἔχοντες· εἴδομεν γὰρ αὐτοὺς Ἀθήνησιν. ἐν δὲ Ῥώμῃ πληγέντες αὖθις καὶ ἀναξυσθέντες οὐ τοσοῦτον ἔσχον γλαφυρίας ὅσον ἀπώλεσαν συμμετρίας καὶ καὶ supplied by Bekker, after G. Hermann; συμμετρίας τοῦ καλοῦ ( the symmetry of their beauty ). τοῦ καλοῦ, διάκενοικαὶ λαγαροὶ φανέντες. | 15.3. The fourth temple, which is now standing on the same site as the others, was both completed and consecrated by Domitian. It is said that Tarquin expended upon its foundations forty thousand pounds of silver. But time greatest wealth now attributed to any private citizen of Rome would not pay the cost of the gilding alone of the present temple, which was more than twelve thousand talents. For purposes of comparison a talent may be reckoned as worth £250, or |
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59. Plutarch, Pompey, 27.3, 30.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 243| 27.3. ἐπειγόμενος δὲ τῷ καιρῷ καὶ παραπλέων τὰς πόλεις ὑπὸ σπουδῆς, ὅμως οὐ παρῆλθε τὰς Ἀθήνας, ἀναβὰς δὲ καὶ θύσας τοῖς θεοῖς καὶ προσαγορεύσας τὸν δῆμον εὐθὺς ἀπιὼν ἀνεγίνωσκεν εἰς αὐτὸν ἐπιγεγραμμένα μονόστιχα, τὸ μὲν ἐντὸς τῆς πύλης· ἐφʼ ὅσον ὢν ἄνθρωπος οἶδας, ἐπὶ τοσοῦτον εἶ θεός· τὸ δʼ ἐκτός· προσεδοκῶμεν, προσεκυνοῦμεν, εἴδομεν, προπέμπομεν. 30.1. ἀπαγγελθέντος δὲ εἰς Ῥώμην πέρας ἔχειν τὸν πειρατικὸν πόλεμον καὶ σχολὴν ἄγοντα τὸν Πομπήϊον ἐπέρχεσθαι τὰς πόλεις, γράφει νόμου εἷς τῶν δημάρχων Μάλλιος, ὅσης Λεύκολλος ἄρχει χώρας καὶ δυνάμεως, Πομπήϊον παραλαβόντα πᾶσαν, προσλαβόντα δὲ καὶ Βιθυνίαν, ἣν ἔχει Γλαβρίων, πολεμεῖν Μιθριδάτῃ καὶ Τιγράνῃ τοῖς βασιλεῦσιν, ἔχοντα καὶ τὴν ναυτικὴν δύναμιν καὶ τὸ κράτος τῆς θαλάσσης ἐφʼ οἷς ἔλαβεν ἐξ ἀρχῆς. | 27.3. 30.1. |
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60. Plutarch, Pericles, 24.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 103| 24.2. ὅτι μὲν γὰρ ἦν Μιλησία γένος, Ἀξιόχου θυγάτηρ, ὁμολογεῖται· φασὶ δʼ αὐτὴν Θαργηλίαν τινὰ τῶν παλαιῶν Ἰάδων ζηλώσασαν ἐπιθέσθαι τοῖς δυνατωτάτοις ἀνδράσι. καὶ γὰρ ἡ Θαργηλία τό τʼ εἶδος εὐπρεπὴς γενομένη καὶ χάριν ἔχουσα μετὰ δεινότητος πλείστοις μὲν Ἑλλήνων συνῴκησεν ἀνδράσι, πάντας δὲ προσεποίησε βασιλεῖ τοὺς πλησιάσαντας αὐτῇ, καὶ ταῖς πόλεσι μηδισμοῦ διʼ ἐκείνων ὑπέσπειρεν ἀρχὰς δυνατωτάτων ὄντων καὶ μεγίστων. | 24.2. That she was a Milesian by birth, daughter of one Axiochus, is generally agreed; and they say that it was in emulation of Thargelia, an Ionian woman of ancient times, that she made her onslaughts upon the most influential men. This Thargelia came to be a great beauty and was endowed with grace of manners as well as clever wits. Inasmuch as she lived on terms of intimacy with numberless Greeks, and attached all her consorts to the king of Persia, she stealthily sowed the seeds of Persian sympathy in the cities of Greece by means of these lovers of hers, who were men of the greatest power and influence. |
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61. Plutarch, Lycurgus, 22.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22| 22.2. ἐχρῶντο δὲ καὶ γυμνασίοις μαλακωτέροις παρὰ τὰς στρατείας, καὶ τὴν ἄλλην δίαιταν οὐχ οὕτω κεκολασμένην οὐδʼ ὑπεύθυνον τοῖς νέοις παρεῖχον, ὥστε μόνοις ἀνθρώπων ἐκείνοις τῆς εἰς τὸν πόλεμον ἀσκήσεως ἀνάπαυσιν εἶναι τὸν πόλεμον. ἤδη δὲ συντεταγμένης τῆς φάλαγγος αὐτῶν καὶ τῶν πολεμίων παρόντων, παρόντων MSS., Coraës, Sintenis 1 , and Bekker: ὁρώντων ( in the sight of ), with Xenophon, Reip. Lac. xiii. 8. ὁ βασιλεὺς ἅμα τήν τε χίμαιραν ἐσφαγιάζετο καὶ στεφανοῦσθαι παρήγγελλε πᾶσι καὶ τοὺς αὐλητὰς αὐλεῖν ἐκέλευε τὸ Καστόρειον μέλος· | 22.2. Their bodily exercises, too, were less rigorous during their campaigns, and in other ways their young warriors were allowed a regimen which was less curtailed and rigid, so that they were the only men in the world with whom war brought a respite in the training for war. And when at last they were drawn up in battle array and the enemy was at hand, the king sacrificed the customary she-goat, commanded all the warriors to set garlands upon their heads, and ordered the pipers to pipe the strains of the hymn to Castor; |
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62. Plutarch, Lucullus, 2.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 243| 2.6. δαπάνην δὲ καὶ σύνταξιν οὐχ ὅσην ἐδίδου τοῖς ἄλλοις, ἀλλὰ τετραπλῆν ἐκείνῳ παρεῖχεν, οὐ προσιεμένῳ τῶν ἀναγκαίων πλέον οὐδὲν οὐδὲ δῶρον λαβόντι, καίπερ ὀγδοήκοντα ταλάντων ἄξια πέμψαντος αὐτῷ. λέγεται δὲ μήτʼ εἰς Μέμφιν ἀναβῆναι μήτʼ ἄλλο τῶν θαυμαζομένων ἐν Αἰγύπτῳ καὶ περιβοήτων ἱστορῆσαι· σχολάζοντος γὰρ εἶναι ταῦτα θεατοῦ καὶ τρυφῶντος, οὐχ, ὡς αὐτὸς, ἐν ὑπαίθρῳ τὸν αὐτοκράτορα σκηνοῦντα παρὰ ταῖς ἐπάλξεσι τῶν πολεμίων ἀπολελοιπότος. | 2.6. |
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| 63. Pliny The Elder, Natural History, 5.112, 15.32, 28.34, 34.10, 35.133, 36.32, 36.45, 37.4, 37.8 (1st cent. CE - 1st cent. CE) Tagged with subjects: •temple, of olympian zeus in athens •zeus, olympian •olympian zeus, temple at athens •temple of olympian zeus at athens •phidias, and olympian zeus Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56; Jenkyns (2013), God, Space, and City in the Roman Imagination, 332; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 24; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21, 108, 298 |
| 64. Plutarch, Alcibiades, 11-12 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22 |
65. Plutarch, Agesilaus, 6.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 345| 6.4. ἀθροιζομένης δὲ τῆς δυνάμεως εἰς Γεραιστόν, αὐτὸς εἰς Αὐλίδα κατελθὼν μετὰ τῶν φίλων καὶ νυκτερεύσας ἔδοξε κατὰ τοὺς ὕπνους εἰπεῖν τινα πρὸς αὐτόν· ὦ βασιλεῦ Λακεδαιμονίων, ὅτι μὲν οὐδεὶς τῆς Ἑλλάδος ὁμοῦ συμπάσης ἀπεδείχθη στρατηγὸς ἢ πρότερον Ἀγαμέμνων καὶ σὺ νῦν μετʼ ἐκεῖνον, ἐννοεῖς δήπουθεν ἐπεὶ δὲ τῶν μὲν αὐτῶν ἄρχεις ἐκείνῳ, τοῖς δὲ αὐτοῖς πολεμεῖς, ἀπὸ δὲ τῶν αὐτῶν τόπων ὁρμᾷς ἐπὶ τὸν πόλεμον, εἰκός ἐστι καὶ θῦσαί σε τῇ θεῷ θυσίαν ἣν ἐκεῖνος ἐνταῦθα θύσας ἐξέπλευσεν. | 6.4. |
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| 66. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 |
67. Plutarch, Alexander The Great, 34.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22| 34.2. ἔπεμψε δὲ καὶ Κροτωνιάταις εἰς Ἰταλίαν μέρος τῶν λαφύρων, τὴν Φαΰλλου τοῦ ἀθλητοῦ τιμῶν προθυμίαν καὶ ἀρετήν, ὃς περὶ τὰ Μηδικά τῶν ἄλλων Ἰταλιωτῶν ἀπεγνωκότων τοὺς Ἕλληνας ἰδιόστολον ἔχων ναῦν ἔπλευσεν εἰς Σαλαμῖνα, τοῦ κινδύνου τι μεθέξων. οὕτω τις εὐμενὴς ἦν πρὸς ἅπασαν ἀρετὴν καὶ καλῶν ἔργων φύλαξ καὶ οἰκεῖος. | 34.2. He sent also to the people of Croton in Italy a portion of the spoils, honouring the zeal and valour of their athlete Phäyllus, who, in the Median wars, when the rest of the Greeks in Italy refused to help their brother Greeks, fitted out a ship at his own cost and sailed with it to Salamis, that he might have some share in the peril there. Cf. Herodotus, viii. 47 . So considerate was Alexander towards every form of valour, and such a friend and guardian of noble deeds. |
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| 68. Quintilian, Institutes of Oratory, 12.10.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 240, 241 |
69. Tacitus, Annals, 2.61, 3.76, 12.24, 12.61, 16.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus •phidias, and olympian zeus •zeus, olympian Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 314; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 21, 108| 2.61. Ceterum Germanicus aliis quoque miraculis intendit animum, quorum praecipua fuere Memnonis saxea effigies, ubi radiis solis icta est, vocalem sonum reddens, disiectasque inter et vix pervias arenas instar montium eductae pyramides certamine et opibus regum, lacusque effossa humo, superfluentis Nili receptacula; atque alibi angustiae et profunda altitudo, nullis inquirentium spatiis penetrabilis. exim ventum Elephantinen ac Syenen, claustra olim Romani imperii, quod nunc rubrum ad mare patescit. 3.76. Et Iunia sexagesimo quarto post Philippensem aciem anno supremum diem explevit, Catone avunculo genita, C. Cassii uxor, M. Bruti soror. testamentum eius multo apud vulgum rumore fuit, quia in magnis opibus cum ferme cunctos proceres cum honore nominavisset Caesarem omisit. quod civiliter acceptum neque prohibuit quo minus laudatione pro rostris ceterisque sollemnibus funus cohonestaretur. viginti clarissimarum familiarum imagines antelatae sunt, Manlii, Quinctii aliaque eiusdem nobilitatis nomina. sed praefulgebant Cassius atque Brutus eo ipso quod effigies eorum non visebantur. 12.24. Regum in eo ambitio vel gloria varie vulgata: sed initium condendi, et quod pomerium Romulus posuerit, noscere haud absurdum reor. igitur a foro boario, ubi aereum tauri simulacrum aspicimus, quia id genus animalium aratro subditur, sulcus desigdi oppidi coeptus ut magnam Herculis aram amplecteretur; inde certis spatiis interiecti lapides per ima montis Palatini ad aram Consi, mox curias veteres, tum ad sacellum Larum, inde forum Romanum; forumque et Capitolium non a Romulo, sed a Tito Tatio additum urbi credidere. mox pro fortuna pomerium auctum. et quos tum Claudius terminos posuerit, facile cognitu et publicis actis perscriptum. 12.61. Rettulit dein de immunitate Cois tribuenda multaque super antiquitate eorum memoravit: Argivos vel Coeum Latonae parentem vetustissimos insulae cultores; mox adventu Aesculapii artem medendi inlatam maximeque inter posteros eius celebrem fuisse, nomina singulorum referens et quibus quisque aetatibus viguissent. quin etiam dixit Xenophontem, cuius scientia ipse uteretur, eadem familia ortum, precibusque eius dandum ut omni tributo vacui in posterum Coi sacram et tantum dei ministram insulam colerent. neque dubium habetur multa eorundem in populum Romanum merita sociasque victorias potuisse tradi: set Claudius facilitate solita quod uni concesserat nullis extrinsecus adiumentis velavit. 16.7. Mortem Poppaeae ut palam tristem, ita recordantibus laetam ob impudicitiam eius saevitiamque, nova insuper invidia Nero complevit prohibendo C. Cassium officio exequiarum, quod primum indicium mali. neque in longum dilatum est, sed Silanus additur, nullo crimine nisi quod Cassius opibus vetustis et gravitate morum, Silanus claritudine generis et modesta iuventa praecellebant. igitur missa ad senatum oratione removendos a re publica utrosque disseruit, obiectavitque Cassio quod inter imagines maiorum etiam C. Cassi effigiem coluisset, ita inscriptam 'duci partium': quippe semina belli civilis et defectionem a domo Caesarum quaesitam; ac ne memoria tantum infensi nominis ad discordias uteretur, adsumpsisse L. Silanum, iuvenem genere nobilem, animo praeruptum, quem novis rebus ostentaret. | 2.61. But other marvels, too, arrested the attention of Germanicus: in especial, the stone colossus of Memnon, which emits a vocal sound when touched by the rays of the sun; the pyramids reared mountain high by the wealth of emulous kings among wind-swept and all but impassable sands; the excavated lake which receives the overflow of Nile; and, elsewhere, narrow gorges and deeps impervious to the plummet of the explorer. Then he proceeded to Elephantine and Syene, once the limits of the Roman Empire, which now stretches to the Persian Gulf. 3.76. Junia, too, born niece to Cato, wife of Caius Cassius, sister of Marcus Brutus, looked her last on life, sixty-three full years after the field of Philippi. Her will was busily discussed by the crowd; because in disposing of her great wealth she mentioned nearly every patrician of note in complimentary terms, but omitted the Caesar. The slur was taken in good part, and he offered no objection to the celebration of her funeral with a panegyric at the Rostra and the rest of the customary ceremonies. The effigies of twenty great houses preceded her to the tomb â members of the Manlian and Quinctian families, and names of equal splendour. But Brutus and Cassius shone brighter than all by the very fact that their portraits were unseen. 12.24. As to the vanity or glory of the various kings in that respect, differing accounts are given; but the original foundation, and the character of the pomerium as fixed by Romulus, seem to me a reasonable subject of investigation. From the Forum Boarium, then, where the brazen bull which meets the view is explained by the animal's use in the plough, the furrow to mark out the town was cut so as to take in the great altar of Hercules. From that point, boundary-stones were interspersed at fixed intervals along the base of the Palatine Hill up to the altar of Consus, then to the old curiae, then again to the shrine of the Lares, and after that to the Forum Romanum. The Forum and the Capitol, it was believed, were added to the city, not by Romulus but by Titus Tatius. Later, the pomerium grew with the national fortunes: the limits as now determined by Claudius are both easily identified and recorded in public documents. 12.61. He next proposed to grant immunity to the inhabitants of Cos. of their ancient history he had much to tell:â "The earliest occupants of the island had," he said, "been Argives â or, possibly, Coeus, the father of Latona. Then the arrival of Aesculapius had introduced the art of healing, which attained the highest celebrity among his descendants" â here he gave the names of the descendants and the epochs at which they had all flourished. "Xenophon," he observed again, "to whose knowledge he himself had recourse, derived his origin from the same family; and, as a concession to his prayers, the Coans ought to have been exempted from all forms of tribute for the future and allowed to tet their island as a sanctified place subservient only to its god." There can be no doubt that a large number of services rendered by the islanders to Rome, and of victories in which they had borne their part, could have been cited; but Claudius declined to disguise by external aids a favour which, with his wonted complaisance, he had accorded to an individual. 16.7. To the death of Poppaea, outwardly regretted, but welcome to all who remembered her profligacy and cruelty, Nero added a fresh measure of odium by prohibiting Gaius Cassius from attendance at the funeral. It was the first hint of mischief. Nor was the mischief long delayed. Silanus was associated with him; their only crime being that Cassius was eminent for a great hereditary fortune and an austere character, Silanus for a noble lineage and a temperate youth. Accordingly, the emperor sent a speech to the senate, arguing that both should be removed from public life, and objecting to the former that, among his other ancestral effigies, he had honoured a bust of Gaius Cassius, inscribed:â "To the leader of the cause." The seeds of civil war, and revolt from the house of the Caesars, â such were the objects he had pursued. And, not to rely merely on the memory of a hated name as an incentive to faction, he had taken to himself a partner in Lucius Silanus, a youth of noble family and headstrong temper, who was to be his figure-head for a revolution. |
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70. Arrian, Anabasis of Alexander, 1.17.5-1.17.6, 2.3.1-2.3.8 (1st cent. CE - missingth cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22| 1.17.5. ἀνῆλθε δὲ καὶ αὐτὸς εἰς τὴν ἄκραν, ἵνα τὸ φρούριον ἦν τῶν Περσῶν· καὶ ἔδοξεν αὐτῷ ὀχυρὸν τὸ χωρίον· ὑπερύψηλόν τε γὰρ ἦν καὶ ἀπότομον πάντῃ καὶ τριπλῷ τείχει πεφραγμένον· αὐτὸς δὲ ἐπὶ τῇ ἄκρᾳ ναόν τε οἰκοδομῆσαι Διὸς Ὀλυμπίου ἐπενόει καὶ βωμὸν ἱδρύσασθαι. 1.17.6. σκοποῦντι δὲ αὐτῷ τῆς ἄκρας ὅπερ ἐπιτηδειότατον χωρίον ὥρᾳ ἔτους ἐξαίφνης χειμὼν ἐπιγίγνεται καὶ βρονταὶ σκληραὶ καὶ ὕδωρ ἐξ οὐρανοῦ πίπτει, οὗ τὰ τῶν Λυδῶν βασίλεια· Ἀλεξάνδρῳ δὲ ἔδοξεν ἐκ θεοῦ σημανθῆναι, ἵνα χρὴ οἰκοδομεῖσθαι τῷ Διὶ τὸν νεὼν, καὶ οὕτως ἐκέλευσε. 2.3.1. Ἀλέξανδρος δὲ ὡς ἐς Γόρδιον παρῆλθε, πόθος λαμβάνει αὐτὸν ἀνελθόντα ἐς τὴν ἄκραν, ἵνα καὶ τὰ βασίλεια ἦν τὰ Γορδίου καὶ τοῦ παιδὸς αὐτοῦ Μίδου, τὴν ἅμαξαν ἰδεῖν τὴν Γορδίου καὶ τοῦ ζυγοῦ τῆς ἁμάξης τὸν δεσμόν. 2.3.2. λόγος δὲ περὶ τῆς ἀμάξης ἐκείνης παρὰ τοῖς προσχώροις πολὺς κατεῖχε, Γόρδιον εἶναι τῶν πάλαι Φρυγῶν ἄνδρα πένητα καὶ ὀλίγην εἶναι αὐτῷ γῆν ἐργάζεσθαι καὶ ζεύγη βοῶν δύο· καὶ τῷ μὲν ἀροτριᾶν, τῶ δὲ ἁμαξεύειν τὸν Γόρδιον. 2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν. 2.3.4. προσάγοντα δὲ κώμῃ τινὶ τῶν Τελμισσέων ἐντυχεῖν παρθένῳ ὑδρευομένῃ καὶ πρὸς ταύτην εἰπεῖν ὅπως οἱ τὸ τοῦ ἀετοῦ ἔσχε· τὴν δέ, εἶναι γὰρ καὶ αὐτὴν τοῦ μαντικοῦ γένους, θύειν κελεῦσαι τῷ Διὶ τῷ βασιλεῖ, ἐπανελθόντα ἐς τὸν τόπον αὐτόν. καὶ, δεηθῆναι γὰρ αὐτῆς Γόρδιον τὴν θυσίαν ξυνεπισπομένην οἱ αὐτὴν ἐξηγήσασθαι, θῦσαί τε ὅπως ἐκείνη ὑπετίθετο τὸν Γόρδιον καὶ ξυγγενέσθαι ἐπὶ γάμῳ τῇ παιδὶ καὶ γενέσθαι αὐτοῖν παῖδα Μίδαν ὄνομα. 2.3.5. ἤδη τε ἄνδρα εἶναι τὸν Μίδαν καλὸν καὶ γενναῖον καὶ ἐν τούτῳ στάσει πιέζεσθαι ἐν σφίσι τοὺς Φρύγας, καὶ γενέσθαι αὐτοῖς χρησμὸν, ὅτι ἅμαξα ἄξει αὐτοῖς βασιλέα καὶ ὅτι οὗτος αὐτοῖς καταπαύσει τὴν στάσιν. ἔτι δὲ περὶ αὐτῶν τούτων βουλευομένοις ἐλθεῖν τὸν Μίδαν ὁμοῦ τῷ πατρὶ καὶ τῇ μητρὶ καὶ ἐπιστῆναι τῇ ἐκκλησίᾳ αὐτῇ ἁμάξῃ. 2.3.6. τοὺς δὲ ξυμβαλόντας τὸ μαντεῖον τοῦτον ἐκεῖνον γνῶναι ὄντα, ὅντινα ὁ θεὸς αὐτοῖς ἔφραζεν, ὅτι ἄξει ἡ ἅμαξα· καὶ καταστῆσαι μὲν αὐτοὺς βασιλέα τὸν Μίδαν, Μίδαν δὲ αὐτοῖς τὴν στάσιν καταπαῦσαι, καὶ τὴν ἅμαξαν τοῦ πατρὸς ἐν τῇ ἄκρᾳ ἀναθεῖναι χαριστήρια τῷ Διὶ τῷ βασιλεῖ ἐπὶ τοῦ ἀετοῦ τῇ πομπῇ. πρὸς δὲ δὴ τούτοις καὶ τόδε περὶ τῆς ἁμάξης ἐμυθεύετο, ὅστις λύσειε τοῦ ζυγοῦ τῆς ἁμάξης τὸν δεσμόν, τοῦτον χρῆναι ἄρξαι τῆς Ἀσίας. 2.3.7. ἦν δὲ ὁ δεσμὸς ἐκ φλοιοῦ κρανίας καὶ τούτου οὔτε τέλος οὔτε ἀρχὴ ἐφαίνετο. Ἀλέξανδρος δὲ ὡς ἀπόρως μὲν εἶχεν ἐξευρεῖν λύσιν τοῦ δεσμοῦ, ἄλυτον δὲ περιιδεῖν οὐκ ἤθελε, μή τινα καὶ τοῦτο ἐς τοὺς πολλοὺς κίνησιν ἐργάσηται, οἱ μὲν λέγουσιν, ὅτι παίσας τῷ ξίφει διέκοψε τὸν δεσμὸν καὶ λελύσθαι ἔφη· Ἀριστόβουλος Aristob fr. 4 δὲ λέγει ἐξελόντα τὸν ἕστορα τοῦ ῥυμοῦ, ὃς ἦν τύλος διαβεβλημένος διὰ τοῦ ῥυμοῦ διαμπάξ, ξυνέχων τὸν δεσμόν, ἐξελκύσαι ἔξω τοῦ ῥυμοῦ τὸ ν ζυγόν. 2.3.8. ὅπως μὲν δὴ ἐπράχθη τὰ ἀμφὶ τῷ δεσμῷ τούτῳ Ἀλεξάνδρῳ οὐκ ἔχω ἰσχυρίσασθαι. ἀπηλλάγη δʼ οὖν ἀπὸ τῆς ἁμάξης αὐτός τε καὶ οἱ ἀμφʼ αὐτὸν ὡς τοῦ λογίου τοῦ ἐπὶ τῇ λύσει τοῦ δεσμοῦ ξυμβεβηκότος. καὶ γὰρ καὶ τῆς νυκτὸς ἐκείνης βρονταί τε καὶ σέλας ἐξ οὐρανοῦ ἐπεσήμηναν· καὶ ἐπὶ τούτοις ἔθυε τῇ ὑστεραίᾳ Ἀλέξανδρος τοῖς φήνασι θεοῖς τά τε σημεῖα καὶ τοῦ δεσμοῦ τὴν λύσιν. | |
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| 71. Epictetus, Discourses, 2.8.26 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 243 |
| 72. Theon of Smyrna, Aspects of Mathematics Useful For The Reading of Plato, 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92 |
| 73. Suetonius, Caligula, 22.2, 57.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 243; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 51 |
| 74. Dio Chrysostom, Orations, 12, 25-26, 44, 51-52, 54, 59-61, 74, 77, 85, 47 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 241 |
| 75. Silius Italicus, Punica, 14.653-14.654, 14.662-14.663 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 242 |
76. Apollodorus, Epitome, 2.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 24| 2.1. ὅτι ὁ Τάνταλος ἐν Ἅιδου 2 -- κολάζεται, πέτρον ἔχων ὕπερθεν ἑαυτοῦ ἐπιφερόμενον, ἐν λίμνῃ τε διατελῶν καὶ περὶ τοὺς ὤμους ἑκατέρωσε δένδρα μετὰ καρπῶν ὁρῶν παρὰ τῇ λίμνῃ πεφυκότα· τὸ μὲν οὖν ὕδωρ ψαύει αὐτοῦ τῶν γενύων, καὶ ὅτε θέλοι σπάσασθαι τούτου ξηραίνεται, τῶν δὲ καρπῶν ὁπότε βούλοιτο μεταλήψεσθαι μετεωρίζονται 3 -- μέχρι νεφῶν ὑπʼ ἀνέμων τὰ δένδρα σὺν τοῖς καρποῖς. κολάζεσθαι δὲ αὐτὸν οὕτως λέγουσί τινες, ὅτι τὰ τῶν θεῶν ἐξελάλησεν ἀνθρώποις μυστήρια, καὶ ὅτι τῆς ἀμβροσίας τοῖς ἡλικιώταις μετεδίδου. | 2.1. Tantalus is punished in Hades by having a stone impending over him, by being perpetually in a lake and seeing at his shoulders on either side trees with fruit growing beside the lake. The water touches his jaws, but when he would take a draught of it, the water dries up; and when he would partake of the fruits, the trees with the fruits are lifted by winds as high as the clouds. Some say that he is thus punished because he blabbed to men the mysteries of the gods, and because he attempted to share ambrosia with his fellows. As to the punishment of Tantalus, see Hom. Od. 11.582-592 , who describes only the torments of hunger and thirst, but says nothing about the overhanging stone. But the stone is often mentioned by later writers. See Archilochus, quoted by Plutarch, Praecept. Ger. Reipub. 6 , and by the Scholiast on Pind. O. 1.60(97) ; Pind. O. 1.55(87)ff. with the Scholia on 60(97); Pind. I. 8.10(21) ; Eur. Or. 4-10 ; Plat. Crat. 395d-e ; Hyp. Fr. 176, ed. Blass ; Antipater, in Anth. Pal., Appendix Planudea, iv.131.9ff. ; Plut. De superstitione 11 ; Lucian, Dial. Mort. 17 ; Paus. 10.31.10 ; Philostratus, Vit. Apollon. iii.25 ; Apostolius, Cent. vii.60, xvi.9 ; Nonnus, in Westermann's Mythographi Graeci, Appendix Narrationum 73, p. 386 ; Athenaeus vii.14, p. 281 BC ; Lucretius iii.980ff. ; Cicero, De finibus i.18.60 ; Cicero, Tusc. Disp. iv.16.35 ; Hor. Epod. 17, 65ff.and Sat. i.1.68ff. ; Ov. Met. 4.458ff. ; Hyginus, Fab. 82 . Ovid notices only the torments of hunger and thirst, and Lucian only the torment of thirst. According to another account, Tantalus lay buried under Mount Sipylus in Lydia , which had been his home in life, and on which his grave was shown down to late times ( Paus. 2.22.3 , 5.13.7 ). The story ran that Zeus owned a valuable watchdog, which guarded his sanctuary in Crete ; but Pandareus, the Milesian, stole the animal and entrusted it for safekeeping to Tantalus. So Zeus sent Hermes to the resetter to reclaim his property, but Tantalus impudently denied on oath that the creature was in his house or that he knew anything about it. Accordingly, to punish the perjured knave, the indigt Zeus piled Mount Sipylus on the top of him. See the Scholiast on Pind. O. 1.60(97) ; Scholiast on Hom. Od. xix.518, xx.66 . In his lost play Tantalus Sophocles seems to have introduced the theft of the dog, the errand of Hermes to recover the animal, and perhaps the burial of the thief under the mountain. See The Fragments of Sophocles , ed. A. C. Pearson, vol. ii. pp. 209ff. |
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77. Apollodorus, Bibliotheca, 3.15.7-3.15.8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian •zeus, olympian, alleged song for Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92, 97| 3.15.7. καὶ Τροιζῆνα διοδεύων ἐπιξενοῦται Πιτθεῖ τῷ Πέλοπος, ὃς τὸν χρησμὸν συνείς, μεθύσας αὐτὸν τῇ θυγατρὶ συγκατέκλινεν Αἴθρᾳ. τῇ δὲ αὐτῇ νυκτὶ καὶ Ποσειδῶν ἐπλησίασεν αὐτῇ. Αἰγεὺς δὲ ἐντειλάμενος Αἴθρᾳ, ἐὰν ἄρρενα γεννήσῃ, τρέφειν, τίνος ἐστὶ μὴ λέγουσαν, 2 -- ἀπέλιπεν ὑπό τινα πέτραν 3 -- μάχαιραν καὶ πέδιλα, εἰπών, ὅταν ὁ παῖς δύνηται τὴν πέτραν ἀποκυλίσας ἀνελέσθαι ταῦτα, τότε μετʼ αὐτῶν αὐτὸν ἀποπέμπειν. αὐτὸς δὲ ἧκεν εἰς Ἀθήνας, καὶ τὸν τῶν Παναθηναίων ἀγῶνα ἐπετέλει, ἐν ᾧ ὁ Μίνωος παῖς Ἀνδρόγεως ἐνίκησε πάντας. τοῦτον Αἰγεὺς 4 -- ἐπὶ τὸν Μαραθώνιον ἔπεμψε ταῦρον, ὑφʼ οὗ διεφθάρη. ἔνιοι δὲ αὐτὸν λέγουσι πορευόμενον εἰς Θήβας 5 -- ἐπὶ τὸν Λαΐου ἀγῶνα πρὸς τῶν ἀγωνιστῶν ἐνεδρευθέντα διὰ φθόνον ἀπολέσθαι. Μίνως δέ, ἀγγελθέντος αὐτῷ τοῦ θανάτου, 1 -- θύων ἐν Πάρῳ ταῖς χάρισι, τὸν μὲν στέφανον ἀπὸ τῆς κεφαλῆς ἔρριψε καὶ τὸν αὐλὸν κατέσχε, τὴν δὲ θυσίαν οὐδὲν ἧττον ἐπετέλεσεν· ὅθεν ἔτι καὶ δεῦρο χωρὶς αὐλῶν καὶ στεφάνων ἐν Πάρῳ θύουσι ταῖς χάρισι. 3.15.8. μετʼ οὐ πολὺ δὲ θαλασσοκρατῶν ἐπολέμησε στόλῳ τὰς Ἀθήνας, καὶ Μέγαρα εἷλε Νίσου βασιλεύοντος τοῦ Πανδίονος, καὶ Μεγαρέα τὸν Ἱππομένους ἐξ Ὀγχηστοῦ Νίσῳ βοηθὸν ἐλθόντα ἀπέκτεινεν. ἀπέθανε δὲ καὶ Νῖσος διὰ θυγατρὸς προδοσίαν. ἔχοντι γὰρ αὐτῷ πορφυρέαν ἐν μέσῃ τῇ κεφαλῇ τρίχα ταύτης ἀφαιρεθείσης ἦν χρησμὸς τελευτῆσαι· 2 -- ἡ δὲ θυγάτηρ αὐτοῦ Σκύλλα ἐρασθεῖσα Μίνωος ἐξεῖλε τὴν τρίχα. Μίνως 3 -- δὲ Μεγάρων κρατήσας καὶ τὴν κόρην τῆς πρύμνης τῶν ποδῶν ἐκδήσας ὑποβρύχιον ἐποίησε. χρονιζομένου δὲ τοῦ πολέμου, μὴ δυνάμενος ἑλεῖν Ἀθήνας εὔχεται Διὶ παρʼ Ἀθηναίων λαβεῖν δίκας. γενομένου δὲ τῇ πόλει λιμοῦ τε καὶ λοιμοῦ. τὸ μὲν πρῶτον κατὰ λόγιον Ἀθηναῖοι παλαιὸν τὰς Ὑακίνθου κόρας, Ἀνθηίδα Αἰγληίδα Λυταίαν Ὀρθαίαν, ἐπὶ τὸν Γεραίστου τοῦ Κύκλωπος τάφον κατέσφαξαν· τούτων δὲ ὁ πατὴρ Ὑάκινθος ἐλθὼν ἐκ Λακεδαίμονος Ἀθήνας κατῴκει. ὡς δὲ οὐδὲν ὄφελος ἦν τοῦτο, ἐχρῶντο περὶ ἀπαλλαγῆς. ὁ δὲ θεὸς ἀνεῖλεν 1 -- αὐτοῖς Μίνωι διδόναι δίκας ἃς ἂν αὐτὸς αἱροῖτο. 2 -- πέμψαντες οὖν πρὸς Μίνωα ἐπέτρεπον αἰτεῖν δίκας. Μίνως δὲ ἐκέλευσεν αὐτοῖς κόρους 3 -- ἑπτὰ καὶ κόρας τὰς ἴσας χωρὶς ὅπλων πέμπειν τῷ Μινωταύρῳ βοράν. ἦν δὲ οὗτος ἐν λαβυρίνθῳ καθειργμένος, ἐν ᾧ τὸν εἰσελθόντα ἀδύνατον ἦν ἐξιέναι· πολυπλόκοις γὰρ καμπαῖς τὴν ἀγνοουμένην ἔξοδον ἀπέκλειε. κατεσκευάκει δὲ αὐτὸν Δαίδαλος ὁ Εὐπαλάμου παῖς τοῦ Μητίονος καὶ Ἀλκίππης. ἦν γὰρ 1 -- ἀρχιτέκτων ἄριστος καὶ πρῶτος ἀγαλμάτων εὑρετής. οὗτος ἐξ Ἀθηνῶν ἔφυγεν, ἀπὸ τῆς ἀκροπόλεως βαλὼν τὸν τῆς ἀδελφῆς Πέρδικος 2 -- υἱὸν Τάλω, 3 -- μαθητὴν ὄντα, δείσας μὴ διὰ τὴν εὐφυΐαν αὐτὸν ὑπερβάλῃ· σιαγόνα γὰρ ὄφεως εὑρὼν ξύλον λεπτὸν ἔπρισε. φωραθέντος δὲ τοῦ νεκροῦ κριθεὶς ἐν Ἀρείῳ πάγῳ καὶ καταδικασθεὶς πρὸς Μίνωα ἔφυγε. κἀκεῖ 1 -- Πασιφάῃ ἐρασθείσῃ 2 -- τοῦ Ποσειδωνείου 3 -- ταύρου συνήργησε 4 -- τεχνησάμενος ξυλίνην βοῦν, καὶ τὸν λαβύρινθον κατεσκεύασεν, εἰς ὃν κατὰ ἔτος Ἀθηναῖοι κόρους 5 -- ἑπτὰ καὶ κόρας τὰς ἴσας τῷ Μινωταύρῳ βορὰν ἔπεμπον . | |
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| 78. Seneca The Younger, Letters, 7.64.9-7.64.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 |
| 79. Statius, Siluae, 1.91-1.98 (1st cent. CE - 1st cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
80. Pliny The Younger, Letters, 1.17, 3.7.8, 10.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian •athens, sanctuary of olympian zeus Found in books: Rizzi (2010), Hadrian and the Christians, 73; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 | 1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0 |
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| 81. Aelius Aristides, Orations, 47.10-47.13, 47.15, 47.17, 47.19-47.22, 47.29-47.32, 47.42, 47.54, 48.41, 50.83, 50.89-50.93, 51.26 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian z. at adriani, priesthood of •olympian zeus, statue of •statues, of olympian zeus Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 55; Jenkyns (2013), God, Space, and City in the Roman Imagination, 240 |
| 82. Anon., Mekhilta Derabbi Shimeon Ben Yohai, 5.9 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •olympian zeus, temple at athens •temple of olympian zeus at athens Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 332 |
| 83. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd 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, 228 |
84. Cassius Dio, Roman History, 59.17.3, 59.28.3, 72.22.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •caligula, orders transference of olympian zeus •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 51, 298 | 59.17.3. In building the bridge not merely a passageway was constructed, but also resting-places and lodging-room were built along its course, and these had running water suitable for drinking. When all was ready, he put on the breastplate of Alexander (or so he claimed), and over it a purple silk chlamys, adorned with much gold and many precious stones from India; moreover he girt on a sword, too a shield, and donned a garland of oak leaves. 59.28.3. but disdaining to take second place in this union of households, and blaming the god for occupying the Capitoline ahead of him, he hastened to erect another temple on the Palatine, and wished to transfer to it the statue of the Olympian Zeus after remodelling it to resemble himself. |
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| 85. Clement of Alexandria, Exhortation To The Greeks, 4.42 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 24 |
86. Pliny The Younger, Letters, 1.17, 3.7.8, 10.97 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •phidias, and olympian zeus •zeus, olympian •athens, sanctuary of olympian zeus Found in books: Rizzi (2010), Hadrian and the Christians, 73; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 | 1.17. To Cornelius Titianus. Faith and loyalty are not yet extinct among men 0 |
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| 87. Herodian, History of The Empire After Marcus, 1.15.9 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
88. Philostratus The Athenian, Life of Apollonius, 4.28 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •olympian zeus, statue of •statues, of olympian zeus Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 240| 4.28. ἰδὼν δὲ ἐς τὸ ἕδος τὸ ἐν ̓Ολυμπίᾳ “χαῖρε,” εἶπεν “ἀγαθὲ Ζεῦ, σὺ γὰρ οὕτω τι ἀγαθός, ὡς καὶ σαυτοῦ κοινωνῆσαι τοῖς ἀνθρώποις.” ἐξηγήσατο δὲ καὶ τὸν χαλκοῦν Μίλωνα καὶ τὸν λόγον τοῦ περὶ αὐτὸν σχήματος. ὁ γὰρ Μίλων ἑστάναι μὲν ἐπὶ δίσκου δοκεῖ τὼ πόδε ἄμφω συμβεβηκώς, ῥόαν δὲ ξυνέχει τῇ ἀριστερᾷ, ἡ δεξιὰ δέ, ὀρθοὶ τῆς χειρὸς ἐκείνης οἱ δάκτυλοι καὶ οἷον διείροντες. οἱ μὲν δὴ κατ' ̓Ολυμπίαν τε καὶ ̓Αρκαδίαν λόγοι τὸν ἀθλητὴν ἱστοροῦσι τοῦτον ἄτρεπτον γενέσθαι καὶ μὴ ἐκβιβασθῆναί ποτε τοῦ χώρου, ἐν ᾧ ἔστη, δηλοῦσθαι δὲ τὸ μὲν ἀπρὶξ τῶν δακτύλων ἐν τῇ ξυνοχῇ τῆς ῥόας, τὸ δὲ μηδ' ἂν σχισθῆναί ποτ' ἀπ' ἀλλήλων αὐτούς, εἴ τις πρὸς ἕνα αὐτῶν ἁμιλλῷτο, τῷ τὰς διαφυὰς ἐν ὀρθοῖς τοῖς δακτύλοις εὖ ξυνηρμόσθαι, τὴν ταινίαν δέ, ἣν ἀναδεῖται, σωφροσύνης ἡγοῦνται ξύμβολον. ὁ δὲ ̓Απολλώνιος σοφῶς μὲν εἶπεν ἐπινενοῆσθαι ταῦτα, σοφώτερα δὲ εἶναι τὰ ἀληθέστερα. “ὡς δὲ γιγνώσκοιτε τὸν νοῦν τοῦ Μίλωνος, Κροτωνιᾶται τὸν ἀθλητὴν τοῦτον ἱερέα ἐστήσαντο τῆς ̔́Ηρας. τὴν μὲν δὴ μίτραν ὅ τι χρὴ νοεῖν, τί ἂν ἐξηγοίμην ἔτι, μνημονεύσας ἱερέως ἀνδρός; ἡ ῥόα δὲ μόνη φυτῶν τῇ ̔́Ηρᾳ φύεται, ὁ δὲ ὑπὸ τοῖς ποσὶ δίσκος, ἐπὶ ἀσπιδίου βεβηκὼς ὁ ἱερεὺς τῇ ̔́Ηρᾳ εὔχεται, τουτὶ δὲ καὶ ἡ δεξιὰ σημαίνει, τὸ δὲ ἔργον τῶν δακτύλων καὶ τὸ μήπω διεστὼς τῇ ἀρχαίᾳ ἀγαλματοποιίᾳ προσκείσθω.” | 4.28. And looking at the statue set up at Olympia, he said: Hail, O thou good Zeus, for thou art so good that thou dost impart thine own nature unto mankind. And he also gave them an account of the brazen statue of Milo and explained the attitude of this figure. For this Milo is seen standing on a disk with his two feet close together, and in his left hand he grasps a pomegranate, whole of his right hand the fingers are extended and pressed together as if to pass through a chink. Now among the people of Olympia and Arcadia the story told about this athlete is, that he was so inflexible that he could never be induced to leave the spot on which he stood; and they infer the grip of the clenched fingers from the way he grasps the pomegranate, and that they could never be separated from another, however much you struggled with any one of them, because the intervals between the extended fingers are very close; and they say that the fillet with which his head is bound is a symbol of temperance and sobriety. Apollonius while admitting that this account was wisely conceived, said that the truth was still wiser. In order that you may know, said he, the meaning of the statue of Milo, the people of Croton made this athlete a priest of Hera. As to the meaning then of this mitre, I need not explain it further than by reminding you that the hero was a priest. But the pomegranate is the only fruit which is grown in honor of Hera; and the disk beneath his feet means that the priest is standing on a small shield to offer his prayer to Hera; and this is also indicated by his right hand. As for the artist's rendering the fingers and feet, between which he has left no interval, that you may ascribe to the antique style of the sculpture. |
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89. Pausanias, Description of Greece, 1.18-1.19, 1.18.6-1.18.9, 1.24.5-1.24.6, 1.24.8, 1.26.5-1.26.6, 1.27.2, 3.9.1-3.9.12, 3.11.9, 3.12.11, 3.13.9, 5.7.6, 5.10.4-5.10.5, 5.11, 5.11.3, 5.11.8, 5.11.10-5.11.11, 5.13.1, 5.13.3-5.13.6, 5.14.10, 6.7.4-6.7.5, 6.19, 6.20.1, 8.36.2-8.36.3, 8.41.2, 8.47.3, 9.35.5, 9.41.6, 10.14, 10.24.6 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, olympian •temple of olympian zeus •chryselephantine statuary of phidias, olympian zeus Found in books: Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 239; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 24, 32, 257, 291, 345; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 31, 32, 33, 163, 227, 257, 261| 1.18.6. πρὶν δὲ ἐς τὸ ἱερὸν ἰέναι τοῦ Διὸς τοῦ Ὀλυμπίου —Ἀδριανὸς ὁ Ῥωμαίων βασιλεὺς τόν τε ναὸν ἀνέθηκε καὶ τὸ ἄγαλμα θέας ἄξιον, οὗ μεγέθει μέν, ὅτι μὴ Ῥοδίοις καὶ Ῥωμαίοις εἰσὶν οἱ κολοσσοί, τὰ λοιπὰ ἀγάλματα ὁμοίως ἀπολείπεται, πεποίηται δὲ ἔκ τε ἐλέφαντος καὶ χρυσοῦ καὶ ἔχει τέχνης εὖ πρὸς τὸ μέγεθος ὁρῶσιν—, ἐνταῦθα εἰκόνες Ἀδριανοῦ δύο μέν εἰσι Θασίου λίθου, δύο δὲ Αἰγυπτίου· χαλκαῖ δὲ ἑστᾶσι πρὸ τῶν κιόνων ἃς Ἀθηναῖοι καλοῦσιν ἀποίκους πόλεις. ὁ μὲν δὴ πᾶς περίβολος σταδίων μάλιστα τεσσάρων ἐστίν, ἀνδριάντων δὲ πλήρης· ἀπὸ γὰρ πόλεως ἑκάστης εἰκὼν Ἀδριανοῦ βασιλέως ἀνάκειται, καὶ σφᾶς ὑπερεβάλοντο Ἀθηναῖοι τὸν κολοσσὸν ἀναθέντες ὄπισθε τοῦ ναοῦ θέας ἄξιον. 1.18.7. ἔστι δὲ ἀρχαῖα ἐν τῷ περιβόλῳ Ζεὺς χαλκοῦς καὶ ναὸς Κρόνου καὶ Ῥέας καὶ τέμενος Γῆς τὴν ἐπίκλησιν Ὀλυμπίας. ἐνταῦθα ὅσον ἐς πῆχυν τὸ ἔδαφος διέστηκε, καὶ λέγουσι μετὰ τὴν ἐπομβρίαν τὴν ἐπὶ Δευκαλίωνος συμβᾶσαν ὑπορρυῆναι ταύτῃ τὸ ὕδωρ, ἐσβάλλουσί τε ἐς αὐτὸ ἀνὰ πᾶν ἔτος ἄλφιτα πυρῶν μέλιτι μίξαντες. 1.18.8. κεῖται δὲ ἐπὶ κίονος Ἰσοκράτους ἀνδριάς, ὃς ἐς μνήμην τρία ὑπελίπετο, ἐπιπονώτατον μὲν ὅτι οἱ βιώσαντι ἔτη δυοῖν δέοντα ἑκατὸν οὔποτε κατελύθη μαθητὰς ἔχειν, σωφρονέστατον δὲ ὅτι πολιτείας ἀπεχόμενος διέμεινε καὶ τὰ κοινὰ οὐ πολυπραγμονῶν, ἐλευθερώτατον δὲ ὅτι πρὸς τὴν ἀγγελίαν τῆς ἐν Χαιρωνείᾳ μάχης ἀλγήσας ἐτελεύτησεν ἐθελοντής. κεῖνται δὲ καὶ λίθου Φρυγίου Πέρσαι χαλκοῦν τρίποδα ἀνέχοντες, θέας ἄξιοι καὶ αὐτοὶ καὶ ὁ τρίπους. τοῦ δὲ Ὀλυμπίου Διὸς Δευκαλίωνα οἰκοδομῆσαι λέγουσι τὸ ἀρχαῖον ἱερόν, σημεῖον ἀποφαίνοντες ὡς Δευκαλίων Ἀθήνῃσιν ᾤκησε τάφον τοῦ ναοῦ τοῦ νῦν οὐ πολὺ ἀφεστηκότα. 1.18.9. Ἀδριανὸς δὲ κατεσκευάσατο μὲν καὶ ἄλλα Ἀθηναίοις, ναὸν Ἥρας καὶ Διὸς Πανελληνίου καὶ θεοῖς τοῖς πᾶσιν ἱερὸν κοινόν, τὰ δὲ ἐπιφανέστατα ἑκατόν εἰσι κίονες Φρυγίου λίθου· πεποίηνται δὲ καὶ ταῖς στοαῖς κατὰ τὰ αὐτὰ οἱ τοῖχοι. καὶ οἰκήματα ἐνταῦθά ἐστιν ὀρόφῳ τε ἐπιχρύσῳ καὶ ἀλαβάστρῳ λίθῳ, πρὸς δὲ ἀγάλμασι κεκοσμημένα καὶ γραφαῖς· κατάκειται δὲ ἐς αὐτὰ βιβλία. καὶ γυμνάσιόν ἐστιν ἐπώνυμον Ἀδριανοῦ· κίονες δὲ καὶ ἐνταῦθα ἑκατὸν λιθοτομίας τῆς Λιβύων. 1.24.5. ὁπόσα ἐν τοῖς καλουμένοις ἀετοῖς κεῖται, πάντα ἐς τὴν Ἀθηνᾶς ἔχει γένεσιν, τὰ δὲ ὄπισθεν ἡ Ποσειδῶνος πρὸς Ἀθηνᾶν ἐστιν ἔρις ὑπὲρ τῆς γῆς· αὐτὸ δὲ ἔκ τε ἐλέφαντος τὸ ἄγαλμα καὶ χρυσοῦ πεποίηται. μέσῳ μὲν οὖν ἐπίκειταί οἱ τῷ κράνει Σφιγγὸς εἰκών—ἃ δὲ ἐς τὴν Σφίγγα λέγεται, γράψω προελθόντος ἐς τὰ Βοιώτιά μοι τοῦ λόγου—, καθʼ ἑκάτερον δὲ τοῦ κράνους γρῦπές εἰσιν ἐπειργασμένοι. 1.24.6. τούτους τοὺς γρῦπας ἐν τοῖς ἔπεσιν Ἀριστέας ὁ Προκοννήσιος μάχεσθαι περὶ τοῦ χρυσοῦ φησιν Ἀριμασποῖς τοῖς ὑπὲρ Ἰσσηδόνων· τὸν δὲ χρυσόν, ὃν φυλάσσουσιν οἱ γρῦπες, ἀνιέναι τὴν γῆν· εἶναι δὲ Ἀριμασποὺς μὲν ἄνδρας μονοφθάλμους πάντας ἐκ γενετῆς, γρῦπας δὲ θηρία λέουσιν εἰκασμένα, πτερὰ δὲ ἔχειν καὶ στόμα ἀετοῦ. καὶ γρυπῶν μὲν πέρι τοσαῦτα εἰρήσθω· 1.24.8. τοῦ ναοῦ δέ ἐστι πέραν Ἀπόλλων χαλκοῦς, καὶ τὸ ἄγαλμα λέγουσι Φειδίαν ποιῆσαι· Παρνόπιον δὲ καλοῦσιν, ὅτι σφίσι παρνόπων βλαπτόντων τὴν γῆν ἀποτρέψειν ὁ θεὸς εἶπεν ἐκ τῆς χώρας. καὶ ὅτι μὲν ἀπέτρεψεν ἴσασι, τρόπῳ δὲ οὐ λέγουσι ποίῳ. τρὶς δὲ αὐτὸς ἤδη πάρνοπας ἐκ Σιπύλου τοῦ ὄρους οὐ κατὰ ταὐτὰ οἶδα φθαρέντας, ἀλλὰ τοὺς μὲν ἐξέωσε βίαιος ἐμπεσὼν ἄνεμος, τοὺς δὲ ὕσαντος τοῦ θεοῦ καῦμα ἰσχυρὸν καθεῖλεν ἐπιλαβόν, οἱ δὲ αἰφνιδίῳ ῥίγει καταληφθέντες ἀπώλοντο. 1.26.5. —ἔστι δὲ καὶ οἴκημα Ἐρέχθειον καλούμενον· πρὸ δὲ τῆς ἐσόδου Διός ἐστι βωμὸς Ὑπάτου, ἔνθα ἔμψυχον θύουσιν οὐδέν, πέμματα δὲ θέντες οὐδὲν ἔτι οἴνῳ χρήσασθαι νομίζουσιν. ἐσελθοῦσι δέ εἰσι βωμοί, Ποσειδῶνος, ἐφʼ οὗ καὶ Ἐρεχθεῖ θύουσιν ἔκ του μαντεύματος, καὶ ἥρωος Βούτου, τρίτος δὲ Ἡφαίστου· γραφαὶ δὲ ἐπὶ τῶν τοίχων τοῦ γένους εἰσὶ τοῦ Βαυταδῶν καὶ—διπλοῦν γάρ ἐστι τὸ οἴκημα— καὶ ὕδωρ ἐστὶν ἔνδον θαλάσσιον ἐν φρέατι. τοῦτο μὲν θαῦμα οὐ μέγα· καὶ γὰρ ὅσοι μεσόγαιαν οἰκοῦσιν, ἄλλοις τε ἔστι καὶ Καρσὶν Ἀφροδισιεῦσιν· ἀλλὰ τόδε τὸ φρέαρ ἐς συγγραφὴν παρέχεται κυμάτων ἦχον ἐπὶ νότῳ πνεύσαντι. καὶ τριαίνης ἐστὶν ἐν τῇ πέτρᾳ σχῆμα· ταῦτα δὲ λέγεται Ποσειδῶνι μαρτύρια ἐς τὴν ἀμφισβήτησιν τῆς χώρας φανῆναι. 1.26.6. ἱερὰ μὲν τῆς Ἀθηνᾶς ἐστιν ἥ τε ἄλλη πόλις καὶ ἡ πᾶσα ὁμοίως γῆ—καὶ γὰρ ὅσοις θεοὺς καθέστηκεν ἄλλους ἐν τοῖς δήμοις σέβειν, οὐδέν τι ἧσσον τὴν Ἀθηνᾶν ἄγουσιν ἐν τιμῇ—, τὸ δὲ ἁγιώτατον ἐν κοινῷ πολλοῖς πρότερον νομισθὲν ἔτεσιν ἢ συνῆλθον ἀπὸ τῶν δήμων ἐστὶν Ἀθηνᾶς ἄγαλμα ἐν τῇ νῦν ἀκροπόλει, τότε δὲ ὀνομαζομένῃ πόλει· φήμη δὲ ἐς αὐτὸ ἔχει πεσεῖν ἐκ τοῦ οὐρανοῦ. καὶ τοῦτο μὲν οὐκ ἐπέξειμι εἴτε οὕτως εἴτε ἄλλως ἔχει, λύχνον δὲ τῇ θεῷ χρυσοῦν Καλλίμαχος ἐποίησεν· 1.27.2. περὶ δὲ τῆς ἐλαίας οὐδὲν ἔχουσιν ἄλλο εἰπεῖν ἢ τῇ θεῷ μαρτύριον γενέσθαι τοῦτο ἐς τὸν ἀγῶνα τὸν ἐπὶ τῇ χώρᾳ· λέγουσι δὲ καὶ τάδε, κατακαυθῆναι μὲν τὴν ἐλαίαν, ἡνίκα ὁ Μῆδος τὴν πόλιν ἐνέπρησεν Ἀθηναίοις, κατακαυθεῖσαν δὲ αὐθημερὸν ὅσον τε ἐπὶ δύο βλαστῆσαι πήχεις. τῷ ναῷ δὲ τῆς Ἀθηνᾶς Πανδρόσου ναὸς συνεχής ἐστι· καὶ ἔστι Πάνδροσος ἐς τὴν παρακαταθήκην ἀναίτιος τῶν ἀδελφῶν μόνη. 3.9.1. βασιλεύει τε δὴ Ἀγησίλαος ὁ Ἀρχιδάμου καὶ Λακεδαιμονίοις ἤρεσε διαβῆναι ναυσὶν ἐς τὴν Ἀσίαν, Ἀρταξέρξην τὸν Δαρείου αἱρήσοντας· ἐδιδάσκοντο γὰρ ὑπό τε ἄλλων τῶν ἐν τέλει καὶ μάλιστα ὑπὸ Λυσάνδρου μὴ τὸν Ἀρταξέρξην σφίσιν ἐν τῷ πρὸς Ἀθηναίους πολέμῳ, Κῦρον δὲ εἶναι τὸν τὰ χρήματα διδόντα ἐς τὰς ναῦς. Ἀγησίλαος δὲ—ἀπεδείχθη γὰρ διαβιβάσαι τε ἐς τὴν Ἀσίαν τὸν στρατὸν καὶ δυνάμεως ἡγεμὼν τῆς πεζῆς—περιέπεμπεν ἔς τε Πελοπόννησον πλὴν Ἄργους καὶ ἐς τοὺς Ἕλληνας τοὺς ἐκτὸς Ἰσθμοῦ, συμμαχεῖν σφισιν ἐπαγγέλλων. 3.9.2. Κορίνθιοι μὲν οὖν, καίπερ ἐς τὰ μάλιστα ἔχοντες προθύμως μετασχεῖν τοῦ ἐς τὴν Ἀσίαν στόλου, κατακαυθέντος σφίσιν ἐξαίφνης ναοῦ Διὸς ἐπίκλησιν Ὀλυμπίου, ποιησάμενοι πονηρὸν οἰωνὸν καταμένουσιν ἄκοντες. Ἀθηναίοις δὲ ἦν μὲν ἡ πρόφασις ἐκ τοῦ Πελοποννησίων πολέμου καὶ ἐκ νόσου τῆς λοιμώδους ἐπανήκειν τὴν πόλιν ἐς τὴν πρότερόν ποτε οὖσαν εὐδαιμονίαν· πυνθανόμενοι δὲ διʼ ἀγγέλων ὡς Κόνων ὁ Τιμοθέου παρὰ βασιλέα ἀναβεβηκὼς εἴη, κατὰ τοῦτο ἡσύχαζον μάλιστα. 3.9.3. ἀπεστάλη δὲ καὶ ἐς Θήβας πρεσβεύειν Ἀριστομηλίδας, μητρὸς μὲν τῆς Ἀγησιλάου πατήρ, Θηβαίοις δὲ εἶχεν ἐπιτηδείως καὶ ἐγεγόνει τῶν δικαστῶν, οἳ Πλαταιεῦσιν ἁλόντος τοῦ τείχους ἀποθανεῖν τοὺς ἐγκαταληφθέντας ἔγνωσαν. Θηβαῖοι μὲν οὖν κατὰ τὰ αὐτὰ Ἀθηναίοις ἀπείπαντο, οὐ φάμενοι βοηθήσειν· Ἀγησίλαος δέ, ὡς αὐτῷ τά τε οἴκοθεν καὶ παρὰ τῶν συμμάχων τὸ στράτευμα ἤθροιστο καὶ ἅμα αἱ νῆες εὐτρεπεῖς ἦσαν, ἀφίκετο ἐς Αὐλίδα τῇ Ἀρτέμιδι θύσων, ὅτι καὶ Ἀγαμέμνων ἐνταῦθα ἱλασάμενος τὴν θεὸν τὸν ἐς Τροίαν στόλον ἤγαγεν. 3.9.4. ἠξίου δὲ ἄρα ὁ Ἀγησίλαος πόλεώς τε εὐδαιμονεστέρας ἢ Ἀγαμέμνων βασιλεὺς εἶναι καὶ ἄρχειν τῆς Ἑλλάδος πάσης ὁμοίως ἐκείνῳ, τό τε κατόρθωμα ἐπιφανέστερον ἔσεσθαι βασιλέα κρατήσαντα Ἀρταξέρξην εὐδαιμονίαν κτήσασθαι τὴν Περσῶν ἢ ἀρχὴν καθελεῖν τὴν Πριάμου. θύοντος δὲ αὐτοῦ Θηβαῖοι σὺν ὅπλοις ἐπελθόντες τῶν τε ἱερείων καιόμενα ἤδη τὰ μηρία ἀπορρίπτουσιν ἀπὸ τοῦ βωμοῦ καὶ αὐτὸν ἐξελαύνουσιν ἐκ τοῦ ἱεροῦ. 3.9.5. Ἀγησίλαον δὲ ἐλύπει μὲν ἡ θυσία μὴ τελεσθεῖσα, διέβαινε δὲ ὅμως ἐς τὴν Ἀσίαν καὶ ἤλαυνεν ἐπὶ τὰς Σάρδεις· ἦν γὰρ δὴ τῆς Ἀσίας τῆς κάτω μέγιστον μέρος τηνικαῦτα ἡ Λυδία, καὶ αἱ Σάρδεις πλούτῳ καὶ παρασκευῇ προεῖχον, τῷ τε σατραπεύοντι ἐπὶ θαλάσσῃ τοῦτο οἰκητήριον ἀπεδέδεικτο καθάπερ γε αὐτῷ βασιλεῖ τὰ Σοῦσα. 3.9.6. γενομένης δὲ πρὸς Τισσαφέρνην σατράπην τῶν περὶ Ἰωνίαν μάχης ἐν Ἕρμου πεδίῳ τήν τε ἵππον τῶν Περσῶν ἐνίκησεν ὁ Ἀγησίλαος καὶ τὸ πεζὸν τότε πλεῖστον ἀθροισθὲν μετά γε τὸν Ξέρξου καὶ πρότερον ἔτι ἐπὶ Σκύθας Δαρείου καὶ ἐπὶ Ἀθήνας στρατόν. Λακεδαιμόνιοι δὲ ἀγασθέντες τὸ ἐς τὰ πράγματα τοῦ Ἀγησιλάου πρόθυμον διδόασιν ἄρχοντα εἶναι καὶ τῶν νεῶν αὐτῷ. ὁ δὲ ταῖς μὲν τριήρεσιν ἐπέστησεν ἡγεμόνα Πείσανδρον—τοῦ Πεισάνδρου δὲ ἐτύγχανε συνοικῶν ἀδελφῇ—, τῷ πολέμῳ δὲ αὐτὸς κατὰ γῆν προσεῖχεν ἐρρωμένως. 3.9.7. καί οἱ θεῶν τις ἐβάσκηνε μὴ ἀγαγεῖν τὰ βουλεύματα ἐς τέλος. ὡς γὰρ δὴ ἐπύθετο Ἀρταξέρξης μάχας τε ἃς ἐνίκησεν Ἀγησίλαος καὶ ὡς ἐς τὸ πρόσω χειρούμενος τὰ ἐν ποσὶ πρόεισιν ἀεὶ σὺν τῷ στρατῷ, Τισσαφέρνην μὲν καίπερ τὰ πρότερα εὐεργέτην ὄντα ζημιοῖ θανάτῳ, Τιθραύστην δὲ κατέπεμψεν ἐπὶ θάλασσαν, καὶ φρονῆσαί τε δεινὸν καί τι καὶ ἐς τοὺς Λακεδαιμονίους ἔχοντα δυσνοίας. 3.9.8. οὗτος ὡς ἀφίκετο ἐς Σάρδεις, αὐτίκα ἐπενόει τρόπον ᾧ τινι ἀναγκάσει Λακεδαιμονίους τὴν ἐκ τῆς Ἀσίας ἀνακαλέσασθαι στρατιάν. ἄνδρα οὖν Ῥόδιον Τιμοκράτην ἐς τὴν Ἑλλάδα πέμπει χρήματα ἄγοντα, ἐντειλάμενος πόλεμον ἐν τῇ Ἑλλάδι ἐργάσασθαι Λακεδαιμονίοις. οἱ δὲ τῶν χρημάτων μεταλαβόντες Ἀργείων μὲν Κύλων τε εἶναι λέγονται καὶ Σωδάμας, ἐν Θήβαις δὲ Ἀνδροκλείδης καὶ Ἰσμηνίας καὶ Ἀμφίθεμις· μετέσχε δὲ καὶ Ἀθηναῖος Κέφαλος καὶ Ἐπικράτης καὶ ὅσοι Κορινθίων ἐφρόνουν τὰ Ἀργείων Πολυάνθης τε καὶ Τιμόλαος. 3.9.9. οἱ δὲ ἐς τὸ φανερὸν τοῦ πολέμου παρασχόντες τὴν ἀρχὴν ἐγένοντο οἱ ἐξ Ἀμφίσσης Λοκροί. τοῖς γὰρ δὴ Λοκροῖς γῆ πρὸς τοὺς Φωκέας ἐτύγχανεν οὖσα ἀμφισβητήσιμος γῆ · ἐκ ταύτης ὑπὸ Θηβαίων ἐπαρθέντες τῶν περὶ Ἰσμηνίαν τόν τε σῖτον ἀκμάζοντα ἔτεμον καὶ ἤλασαν λείαν ἄγοντες· ἐνέβαλον δὲ πανδημεὶ καὶ οἱ Φωκεῖς ἐς τὴν Λοκρίδα καὶ ἐδῄωσαν τὴν χώραν. 3.9.10. ἐπηγάγοντο οὖν οἱ Λοκροὶ συμμάχους Θηβαίους καὶ τὴν Φωκίδα ἐπόρθησαν· ἐς δὲ τὴν Λακεδαίμονα ἐλθόντες οἱ Φωκεῖς τοῖς Θηβαίοις ἐπέκειντο καὶ ἐδίδασκον οἷα ἐπεπόνθεσαν ὑπʼ αὐτῶν. Λακεδαιμονίοις δὲ πόλεμον πρὸς Θηβαίους ἔδοξεν ἄρασθαι· ἐποιοῦντο δὲ ἐς αὐτοὺς καὶ ἄλλα ἐγκλήματα καὶ τὴν ἐν Αὐλίδι αὐτῶν ὕβριν ἐς τὴν Ἀγησιλάου θυσίαν. 3.9.11. Ἀθηναῖοι δὲ τὴν διάνοιαν τῶν Λακεδαιμονίων προπεπυσμένοι πέμπουσιν ἐς Σπάρτην, ὅπλα μὲν ἐπὶ σφᾶς ἐπὶ Θήβας δεόμενοι μὴ κινῆσαι, δίκῃ δὲ ὑπὲρ ὧν ἐγκαλοῦσι διακρίνεσθαι· Λακεδαιμόνιοι δὲ πρὸς ὀργὴν ἀποπέμπουσι τὴν πρεσβείαν. τὰ δὲ ἐπὶ τούτοις ἔς τε τὴν Λακεδαιμονίων ἔξοδον καὶ τὰ ἐς τὴν Λυσάνδρου τελευτὴν ἐδήλωσέ μοι τοῦ λόγου τὰ ἐς Παυσανίαν· 3.9.12. καὶ ὁ κληθεὶς Κορινθιακὸς πόλεμος ἐς πλέον ἀεὶ προῆλθεν ἀπὸ τῆς Λακεδαιμονίων ἀρξάμενος ἐς Βοιωτίαν ἐξόδου. κατὰ ταύτην μὲν δὴ τὴν ἀνάγκην ὀπίσω τὸ στράτευμα ἐκ τῆς Ἀσίας ἀπῆγεν Ἀγησίλαος· ἐπεὶ δὲ ἐξ Ἀβύδου περαιωθεὶς ναυσὶν ἐς Σηστὸν καὶ διεξελθὼν τὴν Θρᾴκην ἀφίκετο ἐς Θεσσαλίαν, ἐνταῦθα οἱ Θεσσαλοὶ χάριτι τῇ ἐς Θηβαίους τοῦ πρόσω τὸν Ἀγησίλαον ἐπειρῶντο εἴργειν· ἦν δέ τι εὐνοίας ἐκ παλαιοῦ καὶ ἐς τὴν πόλιν αὐτοῖς τὴν Ἀθηναίων. 3.11.9. τὰ μὲν Τισαμενοῦ τοιαῦτα ἐπυνθανόμην ὄντα· Σπαρτιάταις δὲ ἐπὶ τῆς ἀγορᾶς Πυθαέως τέ ἐστιν καὶ Ἀπόλλωνος καὶ Ἀρτέμιδος καὶ Λητοῦς ἀγάλματα. Χορὸς δὲ οὗτος ὁ τόπος καλεῖται πᾶς, ὅτι ἐν ταῖς γυμνοπαιδίαις—ἑορτὴ δὲ εἴ τις ἄλλη καὶ αἱ γυμνοπαιδίαι διὰ σπουδῆς Λακεδαιμονίοις εἰσίν—ἐν ταύταις οὖν οἱ ἔφηβοι χοροὺς ἱστᾶσι τῷ Ἀπόλλωνι. τούτων δὲ οὐ πόρρω Γῆς ἱερὸν καὶ Διός ἐστιν Ἀγοραίου, τὸ δὲ Ἀθηνᾶς Ἀγοραίας καὶ Ποσειδῶνος ὃν ἐπονομάζουσιν Ἀσφάλιον, καὶ Ἀπόλλωνος αὖθις καὶ Ἥρας· 3.12.11. πρὸς δὲ τῇ Σκιάδι οἰκοδόμημά ἐστι περιφερές, ἐν δὲ αὐτῷ Διὸς καὶ Ἀφροδίτης ἀγάλματα ἐπίκλησιν Ὀλυμπίων· τοῦτο Ἐπιμενίδην κατασκευάσαι λέγουσιν, οὐχ ὁμολογοῦντες τὰ ἐς αὐτὸν Ἀργείοις, ὅπου μηδὲ πολεμῆσαί φασι πρὸς Κνωσσίους. 3.13.9. ξόανον δὲ ἀρχαῖον καλοῦσιν Ἀφροδίτης Ἥρας· ἐπὶ δὲ θυγατρὶ γαμουμένῃ νενομίκασι τὰς μητέρας τῇ θεῷ θύειν. τοῦ λόφου δὲ κατὰ τὴν ἐς δεξιὰν ὁδὸν Ἑτοιμοκλέους ἐστὶν εἰκών· τῷ δὲ Ἑτοιμοκλεῖ καὶ αὐτῷ καὶ Ἱπποσθένει τῷ πατρὶ πάλης εἰσὶν Ὀλυμπικαὶ νῖκαι, καὶ συναμφοτέροις μὲν μία τε καὶ δέκα, τῷ δὲ Ἱπποσθένει μιᾷ νίκῃ τὸν υἱὸν παρελθεῖν ὑπῆρξεν. 5.7.6. ταῦτα μὲν δὴ ἔχει τρόπον τὸν εἰρημένον· ἐς δὲ τὸν ἀγῶνα τὸν Ὀλυμπικὸν λέγουσιν Ἠλείων οἱ τὰ ἀρχαιότατα μνημονεύοντες Κρόνον τὴν ἐν οὐρανῷ σχεῖν βασιλείαν πρῶτον καὶ ἐν Ὀλυμπίᾳ ποιηθῆναι Κρόνῳ ναὸν ὑπὸ τῶν τότε ἀνθρώπων, οἳ ὠνομάζοντο χρυσοῦν γένος· Διὸς δὲ τεχθέντος ἐπιτρέψαι Ῥέαν τοῦ παιδὸς τὴν φρουρὰν τοῖς Ἰδαίοις Δακτύλοις, καλουμένοις δὲ τοῖς αὐτοῖς τούτοις καὶ Κούρησιν· ἀφικέσθαι δὲ αὐτοὺς ἐξ Ἴδης τῆς Κρητικῆς, πρὸς Ἡρακλέα καὶ Παιωναῖον καὶ Ἐπιμήδην καὶ Ἰάσιόν τε καὶ Ἴδαν· 5.10.4. ἐν δὲ Ὀλυμπίᾳ λέβης ἐπίχρυσος ἐπὶ ἑκάστῳ τοῦ ὀρόφου τῷ πέρατι ἐπίκειται καὶ Νίκη κατὰ μέσον μάλιστα ἕστηκε τὸν ἀετόν, ἐπίχρυσος καὶ αὕτη. ὑπὸ δὲ τῆς Νίκης τὸ ἄγαλμα ἀσπὶς ἀνάκειται χρυσῆ, Μέδουσαν τὴν Γοργόνα ἔχουσα ἐπειργασμένην. τὸ ἐπίγραμμα δὲ τὸ ἐπὶ τῇ ἀσπίδι τούς τε ἀναθέντας δηλοῖ καὶ καθʼ ἥντινα αἰτίαν ἀνέθεσαν· λέγει γὰρ δὴ οὕτω· ναὸς μὲν φιάλαν χρυσέαν ἔχει, ἐκ δὲ Τανάγρας τοὶ Λακεδαιμόνιοι συμμαχία τʼ ἀν έ θεν δῶρον ἀπʼ Ἀργείων καὶ Ἀθαναίων καὶ Ἰώνων, τὰν δεκάταν νίκας εἵνεκα τῶ πολέμω. ταύτης τῆς μάχης μνήμην καὶ ἐν τῇ Ἀτθίδι ἐποιησάμην συγγραφῇ, τὰ Ἀθήνῃσιν ἐπεξιὼν μνήματα. 5.10.5. τοῦ δὲ ἐν Ὀλυμπίᾳ ναοῦ τῆς ὑπὲρ τῶν κιόνων περιθεούσης ζώνης κατὰ τὸ ἐκτὸς ἀσπίδες εἰσὶν ἐπίχρυσοι μία καὶ εἴκοσιν ἀριθμόν, ἀνάθημα στρατηγοῦ Ῥωμαίων Μομμίου κρατήσαντος Ἀχαιῶν πολέμῳ καὶ Κόρινθόν τε ἑλόντος καὶ Κορινθίους τοὺς Δωριέας ποιήσαντος ἀναστάτους. 5.11.3. τῶν δὲ ἐκ τοῦ θρόνου μεταξὺ ποδῶν τέσσαρες κανόνες εἰσίν, ἐκ ποδὸς ἐς πόδα ἕτερον διήκων ἕκαστος. τῷ μὲν δὴ κατʼ εὐθὺ τῆς ἐσόδου κανόνι, ἑπτά ἐστιν ἀγάλματα ἐπʼ αὐτῷ, τὸ γὰρ ὄγδοον ἐξ αὐτῶν οὐκ ἴσασι τρόπον ὅντινα ἐγένετο ἀφανές· εἴη δʼ ἂν ἀγωνισμάτων ἀρχαίων ταῦτα μιμήματα, οὐ γάρ πω τὰ ἐς τοὺς παῖδας ἐπὶ ἡλικίας ἤδη καθειστήκει τῆς Φειδίου. τὸν δὲ αὑτὸν ταινίᾳ τὴν κεφαλὴν ἀναδούμενον ἐοικέναι τὸ εἶδος Παντάρκει λέγουσι, μειράκιον δὲ Ἠλεῖον τὸν Παντάρκη παιδικὰ εἶναι τοῦ Φειδίου· ἀνείλετο δὲ καὶ ἐν παισὶν ὁ Παντάρκης πάλης νίκην Ὀλυμπιάδι ἕκτῃ πρὸς ταῖς ὀγδοήκοντα. 5.11.8. ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη. 5.11.10. ὅσον δὲ τοῦ ἐδάφους ἐστὶν ἔμπροσθεν τοῦ ἀγάλματος, τοῦτο οὐ λευκῷ, μέλανι δὲ κατεσκεύασται τῷ λίθῳ· περιθεῖ δὲ ἐν κύκλῳ τὸν μέλανα λίθου Παρίου κρηπίς, ἔρυμα εἶναι τῷ ἐλαίῳ τῷ ἐκχεομένῳ. ἔλαιον γὰρ τῷ ἀγάλματί ἐστιν ἐν Ὀλυμπίᾳ συμφέρον, καὶ ἔλαιόν ἐστι τὸ ἀπεῖργον μὴ γίνεσθαι τῷ ἐλέφαντι βλάβος διὰ τὸ ἑλῶδες τῆς Ἄλτεως. ἐν ἀκροπόλει δὲ τῇ Ἀθηναίων τὴν καλουμένην Παρθένον οὐκ ἔλαιον, ὕδωρ δὲ τὸ ἐς τὸν ἐλέφαντα ὠφελοῦν ἐστιν· ἅτε γὰρ αὐχμηρᾶς τῆς ἀκροπόλεως οὔσης διὰ τὸ ἄγαν ὑψηλόν, τὸ ἄγαλμα ἐλέφαντος πεποιημένον ὕδωρ καὶ δρόσον τὴν ἀπὸ τοῦ ὕδατος ποθεῖ. 5.11.11. ἐν Ἐπιδαύρῳ δὲ ἐρομένου μου καθʼ ἥντινα αἰτίαν οὔτε ὕδωρ τῷ Ἀσκληπιῷ σφισιν οὔτε ἔλαιόν ἐστιν ἐγχεόμενον, ἐδίδασκόν με οἱ περὶ τὸ ἱερὸν ὡς καὶ τὸ ἄγαλμα τοῦ θεοῦ καὶ ὁ θρόνος ἐπὶ φρέατι εἴη πεποιημένα. 5.13.1. ἔστι δὲ ἐντὸς τῆς Ἄλτεως καὶ Πέλοπι ἀποτετμημένον τέμενος· ἡρώων δὲ τῶν ἐν Ὀλυμπίᾳ τοσοῦτον προτετιμημένος ἐστὶν ὁ Πέλοψ ὑπὸ Ἠλείων ὅσον Ζεὺς θεῶν τῶν ἄλλων. ἔστιν οὖν τοῦ ναοῦ τοῦ Διὸς κατὰ δεξιὰν τῆς ἐσόδου πρὸς ἄνεμον Βορέαν τὸ Πελόπιον, ἀφεστηκὸς μὲν τοῦ ναοῦ τοσοῦτον ὡς μεταξὺ καὶ ἀνδριάντας καὶ ἀναθήματα ἄλλα ἀνακεῖσθαι, παρήκει δὲ ὡς ἐπὶ τὸν ὀπισθόδομον ἀπὸ μέσου μάλιστα ἀρξάμενον τοῦ ναοῦ· καὶ λίθων τε θριγκῷ περιέχεται καὶ δένδρα ἐντὸς πεφυκότα καὶ ἀνδριάντες εἰσὶν ἀνακείμενοι, 5.13.3. ἔστι δὲ ὁ ξυλεὺς ἐκ τῶν οἰκετῶν τοῦ Διός, ἔργον δὲ αὐτῷ πρόσκειται τὰ ἐς τὰς θυσίας ξύλα τεταγμένου λήμματος καὶ πόλεσι παρέχειν καὶ ἀνδρὶ ἰδιώτῃ· τὰ δὲ λεύκης μόνης ξύλα καὶ ἄλλου δένδρου ἐστὶν οὐδενός· ὃς δʼ ἂν ἢ αὐτῶν Ἠλείων ἢ ξένων τοῦ θυομένου τῷ Πέλοπι ἱερείου φάγῃ τῶν κρεῶν, οὐκ ἔστιν οἱ ἐσελθεῖν παρὰ τὸν Δία. τὸ δὲ αὐτὸ καὶ ἐν τῇ Περγάμῳ τῇ ὑπὲρ ποταμοῦ Καΐκου πεπόνθασιν οἱ τῷ Τηλέφῳ θύοντες· ἔστι γὰρ δὴ οὐδὲ τούτοις ἀναβῆναι πρὸ λουτροῦ παρὰ τὸν Ἀσκληπιόν. 5.13.4. λέγεται δὲ καὶ τοιοῦτον· μηκυνομένου τοῦ πρὸς Ἰλίῳ πολέμου τοῖς Ἕλλησιν, προαγορεῦσαι δὲ αὐτοῖς τοὺς μάντεις ὡς αἱρήσουσιν οὐ πρότερον τὴν πόλιν, πρὶν ἂν τὰ Ἡρακλέους τόξα καὶ ὀστοῦν ἐπαγάγωνται Πέλοπος. οὕτω δὴ μεταπέμψασθαι μὲν Φιλοκτήτην φασὶν αὐτοὺς ἐς τὸ στρατόπεδον, ἀχθῆναι δὲ καὶ τῶν ὀστῶν ὠμοπλάτην σφίσιν ἐκ Πίσης τῶν Πέλοπος· ὡς δὲ οἴκαδε ἐκομίζοντο, ἀπόλλυται περὶ Εὔβοιαν καὶ ἡ ναῦς ὑπὸ τοῦ χειμῶνος ἡ τὸ ὀστοῦν φέρουσα τὸ Πέλοπος. 5.13.5. ἔτεσι δὲ ὕστερον πολλοῖς μετὰ ἅλωσιν Ἰλίου Δαμάρμενον ἁλιέα ἐξ Ἐρετρίας ἀφέντα δίκτυον ἐς θάλασσαν τὸ ὀστοῦν ἑλκύσαι, θαυμάσαντα δὲ αὐτοῦ τὸ μέγεθος ἔχειν ἀποκρύψαντα ὑπὸ τὴν ψάμμον. τέλος δὲ αὐτὸν ἀφικέσθαι καὶ ἐς Δελφούς, ὅτου τε ἀνδρὸς τὸ ὀστοῦν εἴη καὶ ὅ τι χρηστέον αὐτῷ διδαχθῆναι δεησόμενον. 5.13.6. καί πως κατὰ πρόνοιαν τοῦ θεοῦ τηνικαῦτα πρεσβεία παρῆν Ἠλείων ἐπανόρθωμα αἰτούντων νόσου λοιμώδους· ἀνεῖπεν οὖν σφισιν ἡ Πυθία, τοῖς μὲν ἀνασώσασθαι Πέλοπος τὰ ὀστᾶ, Δαμαρμένῳ δὲ ἀποδοῦναι τὰ εὑρημένα αὐτῷ Ἠλείοις. καί οἱ ταῦτα ποιήσαντι ἄλλα τε ἀντέδοσαν Ἠλεῖοι καὶ Δαμάρμενόν τε αὐτὸν καὶ ἀπογόνους τοὺς ἐκείνου φύλακας σφᾶς εἶναι τοῦ ὀστοῦ. ἡ δὲ ὠμοπλάτη τοῦ Πέλοπος ἠφάνιστο ἤδη κατʼ ἐμέ, ὅτι ἐμοὶ δοκεῖν ἐκέκρυπτο ἐπὶ πολὺ κατὰ τοῦ βυθοῦ καὶ ὁμοῦ τῷ χρόνῳ προσέκαμνεν οὐχ ἥκιστα ὑπὸ τῆς θαλάσσης. 5.14.10. ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός. 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. 6.20.1. τὸ δὲ ὄρος τὸ Κρόνιον κατὰ τὰ ἤδη λελεγμένα μοι παρὰ τὴν κρηπῖδα καὶ τοὺς ἐπʼ αὐτῇ παρήκει θησαυρούς. ἐπὶ δὲ τοῦ ὄρους τῇ κορυφῇ θύουσιν οἱ Βασίλαι καλούμενοι τῷ Κρόνῳ κατὰ ἰσημερίαν τὴν ἐν τῷ ἦρι, Ἐλαφίῳ μηνὶ παρὰ Ἠλείοις. 8.36.2. ἔστι δὲ ἐν Μεθυδρίῳ Ποσειδῶνός τε Ἱππίου ναός, οὗτος μὲν ἐπὶ τῷ Μυλάοντί ἐστι· τὸ δὲ ὄρος τὸ Θαυμάσιον καλούμενον κεῖται μὲν ὑπὲρ τὸν ποταμὸν τὸν Μαλοίταν, ἐθέλουσι δὲ οἱ Μεθυδριεῖς τὴν Ῥέαν, ἡνίκα τὸν Δία εἶχεν ἐν τῇ γαστρί, ἐς τοῦτο ἀφικέσθαι τὸ ὄρος, παρασκευάσασθαι δὲ αὑτῇ καὶ βοήθειαν, ἢν ὁ Κρόνος ἐπʼ αὐτὴν ἴῃ, τόν τε Ὁπλάδαμον καὶ ἄλλους ὅσοι περὶ ἐκεῖνον ἦσαν γίγαντες· 8.36.3. καὶ τεκεῖν μὲν συγχωροῦσιν αὐτὴν ἐν μοίρᾳ τινὶ τοῦ Λυκαίου, τὴν δὲ ἐς τὸν Κρόνον ἀπάτην καὶ ἀντὶ τοῦ παιδὸς τὴν λεγομένην ὑπὸ Ἑλλήνων ἀντίδοσιν τοῦ λίθου γενέσθαι φασὶν ἐνταῦθα. ἔστι δὲ πρὸς τῇ κορυφῇ τοῦ ὄρους σπήλαιον τῆς Ῥέας, καὶ ἐς αὐτὸ ὅτι μὴ γυναιξὶ μόναις ἱεραῖς τῆς θεοῦ ἀνθρώπων γε οὐδενὶ ἐσελθεῖν ἔστι τῶν ἄλλων. 8.41.2. ποταμὸς δὲ ὁ καλούμενος Λύμαξ ἐκδίδωσι μὲν ἐς τὴν Νέδαν παρʼ αὐτὴν ῥέων Φιγαλίαν, γενέσθαι δὲ τοὔνομά φασι τῷ ποταμῷ καθαρσίων τῶν Ῥέας ἕνεκα. ὡς γὰρ δὴ τεκοῦσαν τὸν Δία ἐκάθηραν ἐπὶ ταῖς ὠδῖσιν αἱ Νύμφαι, τὰ καθάρματα ἐς τοῦτον ἐμβάλλουσι τὸν ποταμόν· ὠνόμαζον δὲ ἄρα οἱ ἀρχαῖοι αὐτὰ λύματα. μαρτυρεῖ δὲ καὶ Ὅμηρος, ἀπολυμαίνεσθαί τε ἐπὶ λύσει τοῦ λοιμοῦ τοὺς Ἕλληνας καὶ ἐμβάλλειν τὰ λύματα εἰπὼν σφᾶς ἐς θάλασσαν. 8.47.3. ταύτης μὲν δὴ ποιησόμεθα καὶ ὕστερον μνήμην· ἱερᾶται δὲ τῇ Ἀθηνᾷ παῖς χρόνον οὐκ οἶδα ὅσον τινά, πρὶν δὲ ἡβάσκειν καὶ οὐ πρόσω, τὴν ἱερωσύνην. τῇ θεῷ δὲ ποιηθῆναι τὸν βωμὸν ὑπὸ Μελάμποδος τοῦ Ἀμυθάονος λέγουσιν· εἰργασμέναι δὲ ἐπὶ τῷ βωμῷ Ῥέα μὲν καὶ Οἰνόη νύμφη παῖδα ἔτι νήπιον Δία ἔχουσιν, ἑκατέρωθεν δέ εἰσι τέσσαρες ἀριθμόν, Γλαύκη καὶ Νέδα καὶ Θεισόα καὶ Ἀνθρακία, τῇ δὲ Ἴδη καὶ Ἁγνὼ καὶ Ἀλκινόη τε καὶ Φρίξα. πεποίηται δὲ καὶ Μουσῶν καὶ Μνημοσύνης ἀγάλματα. 9.35.5. Ἡσίοδος δὲ ἐν Θεογονίᾳ—προσιέσθω δὲ ὅτῳ φίλον τὴν Θεογονίαν—, ἐν δʼ οὖν τῇ ποιήσει ταύτῃ τὰς Χάριτάς φησιν εἶναι Διός τε καὶ Εὐρυνόμης καί σφισιν ὀνόματα Εὐφροσύνην τε καὶ Ἀγλαΐαν εἶναι καὶ Θαλίαν. κατὰ ταὐτὰ δὲ ἐν ἔπεσίν ἐστι τοῖς Ὀνομακρίτου. Ἀντίμαχος δὲ οὔτε ἀριθμὸν Χαρίτων οὔτε ὀνόματα εἰπὼν Αἴγλης εἶναι θυγατέρας καὶ Ἡλίου φησὶν αὐτάς. Ἑρμησιάνακτι δὲ τῷ τὰ ἐλεγεῖα γράψαντι τοσόνδε οὐ κατὰ τὴν τῶν πρότερον δόξαν ἐστὶν αὐτῷ πεποιημένον, ὡς ἡ Πειθὼ Χαρίτων εἴη καὶ αὐτὴ μία. 9.41.6. ἔστι δὲ ὑπὲρ τὴν πόλιν κρημνὸς Πετραχὸς καλούμενος· Κρόνον δὲ ἐθέλουσιν ἐνταῦθα ἀπατηθῆναι δεξάμενον ἀντὶ Διὸς πέτρον παρὰ τῆς Ῥέας, καὶ ἄγαλμα Διὸς οὐ μέγα ἐστὶν ἐπὶ κορυφῇ τοῦ ὄρους. 10.24.6. ἐξελθόντι δὲ τοῦ ναοῦ καὶ τραπέντι ἐς ἀριστερὰ περίβολός ἐστι καὶ Νεοπτολέμου τοῦ Ἀχιλλέως ἐν αὐτῷ τάφος· καί οἱ κατὰ ἔτος ἐναγίζουσιν οἱ Δελφοί. ἐπαναβάντι δὲ ἀπὸ τοῦ μνήματος λίθος ἐστὶν οὐ μέγας· τούτου καὶ ἔλαιον ὁσημέραι καταχέουσι καὶ κατὰ ἑορτὴν ἑκάστην ἔρια ἐπιτιθέασι τὰ ἀργά· ἔστι δὲ καὶ δόξα ἐς αὐτὸν δοθῆναι Κρόνῳ τὸν λίθον ἀντὶ τοῦ παιδός, καὶ ὡς αὖθις ἤμεσεν αὐτὸν ὁ Κρόνος. | 1.18.6. Before the entrance to the sanctuary of Olympian Zeus—Hadrian the Roman emperor dedicated the temple and the statue, one worth seeing, which in size exceeds all other statues save the colossi at Rhodes and Rome , and is made of ivory and gold with an artistic skill which is remarkable when the size is taken into account—before the entrance, I say, stand statues of Hadrian, two of Thasian stone, two of Egyptian. Before the pillars stand bronze statues which the Athenians call “colonies.” The whole circumference of the precincts is about four stades, and they are full of statues; for every city has dedicated a likeness of the emperor Hadrian, and the Athenians have surpassed them in dedicating, behind the temple, the remarkable colossus. 1.18.7. Within the precincts are antiquities: a bronze Zeus, a temple of Cronus and Rhea and an enclosure of Earth surnamed Olympian. Here the floor opens to the width of a cubit, and they say that along this bed flowed off the water after the deluge that occurred in the time of Deucalion, and into it they cast every year wheat meal mixed with honey. 1.18.8. On a pillar is a statue of Isocrates, whose memory is remarkable for three things: his diligence in continuing to teach to the end of his ninety-eight years, his self-restraint in keeping aloof from politics and from interfering with public affairs, and his love of liberty in dying a voluntary death, distressed at the news of the battle at Chaeronea 338 B.C. . There are also statues in Phrygian marble of Persians supporting a bronze tripod; both the figures and the tripod are worth seeing. The ancient sanctuary of Olympian Zeus the Athenians say was built by Deucalion, and they cite as evidence that Deucalion lived at Athens a grave which is not far from the present temple. 1.18.9. Hadrian constructed other buildings also for the Athenians: a temple of Hera and Zeus Panellenios (Common to all Greeks), a sanctuary common to all the gods, and, most famous of all, a hundred pillars of Phrygian marble. The walls too are constructed of the same material as the cloisters. And there are rooms there adorned with a gilded roof and with alabaster stone, as well as with statues and paintings. In them are kept books. There is also a gymnasium named after Hadrian; of this too the pillars are a hundred in number from the Libyan quarries. 1.24.5. Their ritual, then, is such as I have described. As you enter the temple that they name the Parthenon, all the sculptures you see on what is called the pediment refer to the birth of Athena, those on the rear pediment represent the contest for the land between Athena and Poseidon. The statue itself is made of ivory and gold. On the middle of her helmet is placed a likeness of the Sphinx—the tale of the Sphinx I will give when I come to my description of Boeotia—and on either side of the helmet are griffins in relief. 1.24.6. These griffins, Aristeas An early Greek traveller and writer. of Proconnesus says in his poem, fight for the gold with the Arimaspi beyond the Issedones. The gold which the griffins guard, he says, comes out of the earth; the Arimaspi are men all born with one eye; griffins are beasts like lions, but with the beak and wings of an eagle. I will say no more about the griffins. 1.24.8. Opposite the temple is a bronze Apollo, said to be the work of Pheidias. They call it the Locust God, because once when locusts were devastating the land the god said that he would drive them from Attica . That he did drive them away they know, but they do not say how. I myself know that locusts have been destroyed three times in the past on Mount Sipylus, and not in the same way. Once a gale arose and swept them away; on another occasion violent heat came on after rain and destroyed them; the third time sudden cold caught them and they died. 1.26.5. There is also a building called the Erechtheum. Before the entrance is an altar of Zeus the Most High, on which they never sacrifice a living creature but offer cakes, not being wont to use any wine either. Inside the entrance are altars, one to Poseidon, on which in obedience to an oracle they sacrifice also to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the walls are paintings representing members of the clan Butadae; there is also inside—the building is double—sea-water in a cistern. This is no great marvel, for other inland regions have similar wells, in particular Aphrodisias in Caria . But this cistern is remarkable for the noise of waves it sends forth when a south wind blows. On the rock is the outline of a trident. Legend says that these appeared as evidence in support of Poseidon's claim to the land. 1.26.6. Both the city and the whole of the land are alike sacred to Athena; for even those who in their parishes have an established worship of other gods nevertheless hold Athena in honor. But the most holy symbol, that was so considered by all many years before the unification of the parishes, is the image of Athena which is on what is now called the Acropolis, but in early days the Polis (City). A legend concerning it says that it fell from heaven; whether this is true or not I shall not discuss. A golden lamp for the goddess was made by Callimachus fl. 400 B.C. ? 1.27.2. About the olive they have nothing to say except that it was testimony the goddess produced when she contended for their land. Legend also says that when the Persians fired Athens the olive was burnt down, but on the very day it was burnt it grew again to the height of two cubits. Adjoining the temple of Athena is the temple of Pandrosus, the only one of the sisters to be faithful to the trust. 3.9.1. So Agesilaus, son of Archidamus, became king, and the Lacedaemonians resolved to cross with a fleet to Asia in order to put down Artaxerxes, son of Dareius. 398 B.C. For they were informed by several of their magistrates, especially by Lysander, that it was not Artaxerxes but Cyrus who had been supplying the pay for the fleet during the war with Athens . Agesilaus, who was appointed to lead the expedition across to Asia and to be in command of the land forces, sent round to all parts of the Peloponnesus , except Argos , and to the Greeks north of the Isthmus, asking for allies. 3.9.2. Now the Corinthians were most eager to take part in the expedition to Asia , but considering it a bad omen that their temple of Zeus surnamed Olympian had been suddenly burnt down, they reluctantly remained behind. The Athenians excused themselves on the ground that their city was returning to its former state of prosperity after the Peloponnesian war and the epidemic of plague, and the news brought by messengers, that Conon , son of Timotheus, had gone up to the Persian king, strongly confirmed them in their policy of inactivity. 3.9.3. The envoy dispatched to Thebes was Aristomelidas, the father of the mother of Agesilaus, a close friend of the Thebans who, when the wall of Plataea had been taken, had been one of the judges voting that the remt of the garrison should be put to death. Now the Thebans like the Athenians refused, saying that they would give no help. When Agesilaus had assembled his Lacedaemonian forces and those of the allies, and at the same time the fleet was ready, he went to Aulis to sacrifice to Artemis, because Agamemnon too had propitiated the goddess here before leading the expedition to Troy . 3.9.4. Agesilaus, then, claimed to be king of a more prosperous city than was Agamemnon, and to be like him overlord of all Greece , and that it would be a more glorious success to conquer Artaxerxes and acquire the riches of Persia than to destroy the empire of Priam. but even as he was sacrificing armed Thebans came upon him, threw dawn from the altar the still burning thighbones of the victims, and drove him from the sanctuary. 3.9.5. Though vexed that the sacrifice was not completed, Agesilaus nevertheless crossed into Asia and launched an attack against Sardes for Lydia at this period was the most important district of lower Asia , and Sardes , pre-eminent for its wealth and resources, had been assigned as a residence to the satrap of the coast region, just as Susa had been to the king himself. 3.9.6. A battle was fought on the plain of the Hermus with Tissaphernes, satrap of the parts around Ionia , in which Agesilaus conquered the cavalry of the Persians and the infantry, of which the muster on this occasion had been surpassed only in the expedition of Xerxes and in the earlier ones of Dareius against the Scythians and against Athens . The Lacedaemonians, admiring the energy of Agesilaus, added to his command the control of the fleet. But Agesilaus made his brother-in-law, Peisander, admiral, and devoted himself to carrying on the war vigorously by land. 3.9.7. The jealousy of some deity prevented him from bringing his plans to their conclusion. For when Artaxerxes heard of the victories won by Agesilaus, and how, by attending to the task that lay before him, he advanced with his army even further and further, he put Tissaphernes to death in spite of his previous services, and sent down to the sea Tithraustes, a clever schemer who had some grudge against the Lacedaemonians. 3.9.8. On his arrival at Sardes he at once thought out a plan by which to force the Lacedaemonians to recall their army from Asia . He sent Timocrates, a Rhodian, to Greece with money, instructing him to stir up in Greece a war against the Lacedaemonians. Those who shared in this money are said to have been the Argives Cylon and Sodamas, the Thebans Androcleides, Ismenias and Amphithemis, the Athenians Cephalus and Epicrates, with the Corinthians who had Argive sympathies, Polyanthes and Timolaus. 3.9.9. But those who first openly started the war were the Locrians from Amphissa . For there happened to be a piece of land the ownership of which was a matter of dispute between the Locrians and the Phocians. Egged on by Ismenias and his party at Thebes , the Locrians cut the ripe corn in this land and drove off the booty. The Phocians on their side invaded Locris with all their forces, and laid waste the land. 3.9.10. So the Locrians brought in the Thebans as allies, and devastated Phocis . Going to Lacedaemon the Phocians inveighed against the Thebans, and set forth what they had suffered at their hands. The Lacedaemonians determined to make war against Thebes , chief among their grievances being the outrageous way the Thebans behaved towards Agesilaus when he was sacrificing at Aulis . 3.9.11. The Athenians receiving early intimation of the Lacedaemonians' intentions, sent to Sparta begging them to submit their grievances to a court of arbitration instead of appealing to arms, but the Lacedaemonians dismissed the envoys in anger. The sequel, how the Lacedaemonians set forth and how Lysander died, I have already described in my account of Pausanias. See Paus. 3.5.3 foll. 3.9.12. And what was called the Corinthian war, which continually became more serious, had its origin in the expedition of the Lacedaemonians into Boeotia . 394-387 B.C. So these circumstances compelled Agesilaus to lead his army back from Asia . Crossing with his fleet from Abydos to Sestos he passed through Thrace as far as Thessaly , where the Thessalians, to please the Thebans, tried to prevent his further progress; there was also an old friendship between them and Athens . 3.11.9. Such I learned was the history of Tisamenus. On their market-place the Spartans have images of Apollo Pythaeus, of Artemis and of Leto. The whole of this region is called Choros (Dancing), because at the Gymnopaediae, a festival which the Lacedaemonians take more seriously than any other, the lads perform dances in honor of Apollo. Not far from them is a sanctuary of Earth and of Zeus of the Market-place, another of Athena of the Market-place and of Poseidon surnamed Securer, and likewise one of Apollo and of Hera. 3.12.11. By the Canopy is a circular building, and in it images of Zeus and Aphrodite surnamed Olympian. This, they say, was set up by Epimenides, but their account of him does not agree with that of the Argives, for the Lacedaemonians deny that they ever fought with the Cnossians. 3.13.9. An old wooden image they call that of Aphrodite Hera. A mother is wont to sacrifice to the goddess when a daughter is married. On the road to the right of the hill is a statue of Hetoemocles. Both Hetoemocles himself and his father Hipposthenes won Olympic victories for wrestling the two together won eleven, but Hipposthenes succeeded in beating his son by one victory. 5.7.6. These things then are as I have described them. As for the Olympic games, the most learned antiquaries of Elis say that Cronus was the first king of heaven, and that in his honor a temple was built in Olympia by the men of that age, who were named the Golden Race. When Zeus was born, Rhea entrusted the guardianship of her son to the Dactyls of Ida, who are the same as those called Curetes. They came from Cretan Ida—Heracles, Paeonaeus, Epimedes, Iasius and Idas. 5.10.4. At Olympia a gilt caldron stands on each end of the roof, and a Victory, also gilt, is set in about the middle of the pediment. Under the image of Victory has been dedicated a golden shield, with Medusa the Gorgon in relief. The inscription on the shield declares who dedicated it and the reason why they did so. It runs thus:— The temple has a golden shield; from Tanagra The Lacedaemonians and their allies dedicated it, A gift taken from the Argives, Athenians and Ionians, The tithe offered for victory in war. This battle I also mentioned in my history of Attica , See Paus. 1.29 . Then I described the tombs that are at Athens . 5.10.5. On the outside of the frieze that runs round the temple at Olympia , above the columns, are gilt shields one and twenty in number, an offering made by the Roman general Mummius when he had conquered the Achaeans in war, captured Corinth , and driven out its Dorian inhabitants. 5.11.3. Between the feet of the throne are four rods, each one stretching from foot to foot. The rod straight opposite the entrance has on it seven images; how the eighth of them disappeared nobody knows. These must be intended to be copies of obsolete contests, since in the time of Pheidias contests for boys had not yet been introduced. This statement is certainly incorrect; Pausanias himself says that contests for the boys were introduced at the thirty-seventh Festival, i.e. in 632 B.C. Several suggestions have been made for correcting the text. One of the most attractive is that of C. Robert (see Hermes XXIII. 1888, p. 451), who would read ἀγωνιστῶν for ἀγωνισμάτων and transpose οὐ γάρ (for which he reads ἄρα ) πω . . . τῆς Φειδίου to after ὀγδοήκοντα. This would mean: “So P. had not reached the age of boys at the time of Pheidias.” The figure of one binding his own head with a ribbon is said to resemble in appearance Pantarces, a stripling of Elis said to have been the love of Pheidias. Pantarces too won the wrestling-bout for boys at the eighty-sixth Festival. 5.11.8. On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule. 5.11.10. All the floor in front of the image is paved, not with white, but with black tiles. In a circle round the black stone runs a raised rim of Parian marble, to keep in the olive oil that is poured out. For olive oil is beneficial to the image at Olympia , and it is olive oil that keeps the ivory from being harmed by the marshiness of the Altis. On the Athenian Acropolis the ivory of the image they call the Maiden is benefited, not by olive oil, but by water. For the Acropolis, owing to its great height, is over-dry, so that the image, being made of ivory, needs water or dampness. 5.11.11. When I asked at Epidaurus why they pour neither water nor olive oil on the image of Asclepius, the attendants at the sanctuary informed me that both the image of the god and the throne were built over a cistern. 5.13.1. Within the Altis there is also a sacred enclosure consecrated to Pelops, whom the Eleans as much prefer in honor above the heroes of Olympia as they prefer Zeus over the other gods. To the right of the entrance of the temple of Zeus, on the north side, lies the Pelopium. It is far enough removed from the temple for statues and other offerings to stand in the intervening space, and beginning at about the middle of the temple it extends as far as the rear chamber. It is surrounded by a stone fence, within which trees grow and statues have been dedicated. 5.13.3. The woodman is one of the servants of Zeus, and the task assigned to him is to supply cities and private individuals with wood for sacrifices at a fixed rate, wood of the white poplar, but of no other tree, being allowed. If anybody, whether Elean or stranger, eat of the meat of the victim sacrificed to Pelops, he may not enter the temple of Zeus. The same rule applies to those who sacrifice to Telephus at Pergamus on the river Caicus ; these too may not go up to the temple of Asclepius before they have bathed. 5.13.4. The following tale too is told. When the war of the Greeks against Troy was prolonged, the soothsayers prophesied to them that they would not take the city until they had fetched the bow and arrows of Heracles and a bone of Pelops. So it is said that they sent for Philoctetes to the camp, and from Pisa was brought to them a bone of Pelops—a shoulder-blade. As they were returning home, the ship carrying the bone of Pelops was wrecked off Euboea in the storm. 5.13.5. Many years later than the capture of Troy , Damarmenus, a fisherman from Eretria , cast a net into the sea and drew up the bone. Marvelling at its size he kept it hidden in the sand. At last he went to Delphi , to inquire whose the bone was, and what he ought to do with it. 5.13.6. It happened that by the providence of Heaven there was then at Delphi an Elean embassy praying for deliverance from a pestilence. So the Pythian priestess ordered the Eleans to recover the bones of Pelops, and Damarmenus to give back to the Eleans what he had found. He did so, and the Eleans repaid him by appointing him and his descendants to be guardians of the bone. The shoulder-blade of Pelops had disappeared by my time, because, I suppose, it had been hidden in the depths so long, and besides its age it was greatly decayed through the salt water. 5.14.10. On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs. 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. 6.20.1. Mount Cronius, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilae, as they are called, sacrifice to Cronus at the spring equinox, in the month called Elaphius among the Eleans. 8.36.2. There is in Methydrium a temple of Horse Poseidon, standing by the Mylaon. But Mount Thaumasius (Wonderful) lies beyond the river Maloetas, and the Methydrians hold that when Rhea was pregt with Zeus, she came to this mountain and enlisted as her allies, in case Cronus should attack her, Hopladamus and his few giants: 8.36.3. They allow that she gave birth to her son on some part of Mount Lycaeus, but they claim that here Cronus was deceived, and here took place the substitution of a stone for the child that is spoken of in the Greek legend. On the summit of the mountain is Rhea's Cave, into which no human beings may enter save only the women who are sacred to the goddess. 8.41.2. A river called the Lymax flowing just beside Phigalia falls into the Neda, and the river, they say, got its name from the cleansing of Rhea. For when she had given birth to Zeus, the nymphs who cleansed her after her travail threw the refuse into this river. Now the ancients called refuse “lymata.” Homer, Hom. Il. 1.314 for example, says that the Greeks were cleansed, after the pestilence was stayed, and threw the lymata into the sea. 8.47.3. of Marpessa I shall make mention later. See Paus. 8.48.5 . The priest of Athena is a boy; I do not know how long his priesthood lasts, but it must be before, and not after, puberty. The altar for the goddess was made, they say, by Melampus, the son of Amythaon. Represented on the altar are Rhea and the nymph Oenoe holding the baby Zeus. On either side are four figures: on one, Glauce, Neda, Theisoa and Anthracia; on the other Ide, Hagno, Alcinoe and Phrixa . There are also images of the Muses and of Memory. 9.35.5. Hesiod in the Theogony Hes. Th. 907 (though the authorship is doubtful, this poem is good evidence) says that the Graces are daughters of Zeus and Eurynome, giving them the names of Euphrosyne, Aglaia and Thalia. The poem of Onomacritus agrees with this account. Antimachus, while giving neither the number of the Graces nor their names, says that they are daughters of Aegle and the Sun. The elegiac poet Hermesianax disagrees with his predecessors in that he makes Persuasion also one of the Graces. 9.41.6. There is beyond the city a crag called Petrachus. Here they hold that Cronus was deceived, and received from Rhea a stone instead of Zeus, and there is a small image of Zeus on the summit of the mountain. 10.24.6. Leaving the temple and turning to the left you will come to an enclosure in which is the grave of Neoptolemus, the son of Achilles. Every year the Delphians sacrifice to him as to a hero. Ascending from the tomb you come to a stone of no large size. Over it every day they pour olive oil, and at each feast they place on it unworked wool. There is also an opinion about this stone, that it was given to Cronus instead of his child, and that Cronus vomited it up again. |
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| 90. Athanasius, Quaestio 136 E Quaestionibus Ad Antiochum Ducem (E Cod. Guelferbytanogudiano 51) [Sp], None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 62 |
91. Diogenes Laertius, Lives of The Philosophers, 9.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 53 | 9.18. 2. XENOPHANESXenophanes, a native of Colophon, the son of Dexius, or, according to Apollodorus, of Orthomenes, is praised by Timon, whose words at all events are:Xenophanes, not over-proud, perverter of Homer, castigator.He was banished from his native city and lived at Zancle in Sicily [and having joined the colony planted at Elea taught there]. He also lived in Catana. According to some he was no man's pupil, according to others he was a pupil of Boton of Athens, or, as some say, of Archelaus. Sotion makes him a contemporary of Anaximander. His writings are in epic metre, as well as elegiacs and iambics attacking Hesiod and Homer and denouncing what they said about the gods. Furthermore he used to recite his own poems. It is stated that he opposed the views of Thales and Pythagoras, and attacked Epimenides also. He lived to a very great age, as his own words somewhere testify: |
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| 92. Scriptores Historiae Augustae, Commodus, 17.9-17.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 93. Gregory of Nazianzus, In Theophania (Orat. 38), 144 (4th cent. CE - 4th cent. CE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92 |
| 94. Diodore of Tarsus, Commentary On The Psalms, 4.209-4.211, 4.300-4.301 (4th cent. CE - 4th cent. CE) Tagged with subjects: •zeus, olympian •zeus, olympian, alleged song for Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57, 63 |
| 95. Scriptores Historiae Augustae, Hadrian, 5.8 (4th cent. CE - 5th cent. CE) Tagged with subjects: •athens, sanctuary of olympian zeus Found in books: Rizzi (2010), Hadrian and the Christians, 73 |
| 96. Scriptores Historiae Augustae, Commodus, 17.9-17.10 (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 298 |
| 97. Hesychius of Alexandria, Lexicon (A-O), ι 150 (5th cent. CE - 6th cent. CE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
| 98. Hesychius of Alexandria, Lexicon, ι 150 (5th cent. CE - 6th cent. CE) Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 261 |
| 99. Ps.-Chrysostom, Synopsis Sacrae Scripturae, 56.3 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 92 |
| 100. Gregory of Nazianzus, Orations, 41.2 Tagged with subjects: •zeus, olympian Found in books: MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 39 |
| 101. Quodvultdeus, De Cataclysmo, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 61, 62 |
| 102. Various, Anthologia Palatina, 6.321, 7.296 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 228; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284 |
| 103. Epigraphy, Ig Xii,1, 155 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 260 |
| 104. Anon., Scholia On Callimachus Aet., None Tagged with subjects: •zeus, olympian, alleged song for Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 97 |
| 105. Anon., Scholia To Pindar, Olympian Odes, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 228, 260 |
107. Vergil, Aeneis, 1.202-1.206, 1.724, 2.171-2.175, 7.170-7.172 Tagged with subjects: •phidias, and olympian zeus •zeus, olympian •chryselephantine statuary of phidias, olympian zeus •caligula, orders transference of olympian zeus •olympian zeus, temple at athens •temple of olympian zeus at athens Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 332; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 51, 108; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261 | 1.202. till rocks and blazing torches fill the air 1.203. (rage never lacks for arms)—if haply then 1.204. ome wise man comes, whose reverend looks attest 1.205. a life to duty given, swift silence falls; 1.206. all ears are turned attentive; and he sways 1.724. or where the fleet was landed, or what aim 2.171. and hid himself, refusing to bring forth 2.172. His word of guile, and name what wretch should die. 2.173. At last, reluctant, and all loudly urged 2.174. By false Ulysses, he fulfils their plot, 2.175. and, lifting up his voice oracular, 7.170. eldest of names divine; the Nymphs he called, 7.171. and river-gods unknown; his voice invoked 7.172. the night, the omen-stars through night that roll. |
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| 108. Valerius Maximus, Memorable Deeds And Sayings, 8.15.2 Tagged with subjects: •phidias, and olympian zeus •zeus, olympian Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 108 |
109. Strabo, Geography, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 260 | 14.2.10. It is also related of the Rhodians that they have been prosperous by sea, not merely since the time when they founded the present city, but that even many years before the establishment of the Olympian Games they used to sail far away from their homeland to insure the safety of their people. Since that time, also, they have sailed as far as Iberia; and there they founded Rhode, of which the Massaliotes later took possession; among the Opici they founded Parthenope; and among the Daunians they, along with the Coans, founded Elpiae. Some say that the islands called the Gymnesiae were founded by them after their departure from Troy; and the larger of these, according to Timaeus, is the largest of all islands after the seven — Sardinia, Sicily, Cypros, Crete, Euboea, Cyrnos, and Lesbos, but this is untrue, for there are others much larger. It is said that gymnetes are called balearides by the Phoenicians, and that on this account the Gymnesiae were called Balearides. Some of the Rhodians took up their abode round Sybaris in Chonia. The poet, too, seems to bear witness to the prosperity enjoyed by the Rhodians from ancient times, forthwith from the first founding of the three cities: and there his people settled in three divisions by tribes, and were loved of Zeus, who is lord over gods and men; and upon them, wondrous wealth was shed by the son of Cronus. Other writers refer these verses to a myth, and say that gold rained on the island at the time when Athena was born from the head of Zeus, as Pindar states. The island has a circuit of nine hundred and twenty stadia. |
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| 110. Epigraphy, Ig, None Tagged with subjects: •athens, sanctuary of olympian zeus Found in books: Rizzi (2010), Hadrian and the Christians, 73 |
| 114. Epigraphy, Ig Xii,5, 544 Tagged with subjects: •zeus, olympian, alleged song for Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57 |
| 115. Epigraphy, Ig I , 105 Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 257 |
| 116. Epigoni, (Ed. West) Fr., 4.1148 Tagged with subjects: •zeus, olympian, alleged song for Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57 |
| 117. Epigraphy, Ae 1994, 1105 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103 |
| 118. Epigraphy, Lindos Ii, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 260 |
| 119. Epigraphy, Miletos, 240+1111, 260, 262, 1140 Tagged with subjects: •nan Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56 |
| 120. Epigraphy, Tit. Cam. Supp., 42 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 260 |
| 121. Epigraphy, Id, 2 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 120 |
| 122. Epigraphy, Didyma, 312 Tagged with subjects: •temple, of olympian zeus in athens Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56 |
| 123. Epigraphy, Ceg, 2.838 Tagged with subjects: •zeus, olympian, alleged song for Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 57 |
| 124. Dionysius of Halicarnassus, Or., 4.61 Tagged with subjects: •olympian zeus, temple at athens •temple of olympian zeus at athens Found in books: Jenkyns (2013), God, Space, and City in the Roman Imagination, 332 |
| 125. Alcaeus of Messene, Anth. Pal., 9.518 Tagged with subjects: •jupiter capitolinus, olympian zeus Found in books: Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 74 |
| 128. Epigraphy, Agora 18, 1605 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103 |
| 129. Antiphanes, Fr.288 Kock, Fr., 288 Tagged with subjects: •chryselephantine statuary of phidias, olympian zeus Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261 |
| 130. Clement of Alexandria, Cypria (Fragmenta), 166 Tagged with subjects: •chryselephantine statuary of phidias, olympian zeus Found in books: Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 261 |
| 131. Aeschines, Or., 3.187.1 Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 344 |
| 132. Andocides, Orations, 4.25-4.31 Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22 |
| 133. Andocides, Orations, 4.25-4.31 Tagged with subjects: •zeus, olympian Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22 |
| 134. Epigraphy, Ml, 317.7-317.12, 789.1-789.20 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 260, 261 |
| 135. Epigraphy, Ig Ii2, 3289-3295, 3297-3310, 3296 Tagged with subjects: •nan Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 56 |
| 140. Papyri, Sp, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 97 |
| 141. Diodore of Tarsus, Cat., 605 Tagged with subjects: •zeus, olympian Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 103 |
