1. Homeric Hymns, To Apollo And The Muses, 535-536, 538-544, 537 (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, 191 | 537. Around a fire and offer white meal to me |
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2. Homer, Iliad, 2.52, 2.562, 2.683-2.684, 9.363, 9.447, 9.478, 16.233-16.235, 16.595, 21.277-21.278, 22.358-22.360 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186, 196, 198, 209 | 2.52. / but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.562. / and Hermione and Asine, that enfold the deep gulf, Troezen and Eïonae and vine-clad Epidaurus, and the youths of the Achaeans that held Aegina and Mases,—these again had as leaders Diomedes, good at the war-cry, and Sthenelus, dear son of glorious Capaneus. 2.683. / And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— 2.684. / And with them were ranged thirty hollow ships.Now all those again that inhabited Pelasgian Argos, and dwelt in Alos and Alope and Trachis, and that held Phthia and Hellas, the land of fair women, and were called Myrmidons and Hellenes and Achaeans— 9.363. / my ships at early dawn sailing over the teeming Hellespont, and on board men right eager to ply the oar; and if so be the great Shaker of the Earth grants me fair voyaging, on the third day shall I reach deep-soiled Phthia. Possessions full many have I that I left on my ill-starred way hither, 9.447. / to be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine, 9.478. / then verily I burst the cunningly fitted doors of my chamber and leapt the fence of the court full easily, unseen of the watchmen and the slave women. Thereafter I fled afar through spacious Hellas, and came to deep-soiled Phthia, mother of flocks, 16.233. / and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.234. / and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli, 16.235. / thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships, 16.595. / the dear son of Chalcon, him that had his abode in Hellas, and for wealth and substance was pre-eminent among the Myrmidons. Him did Glaucus smite full upon the breast with a thrust of his spear, turning suddenly upon rum, when the other was about to overtake him in pursuit. And he fell with a thud, and sore grief gat hold of the Achaeans, 21.277. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 21.278. / None other of the heavenly gods do I blame so much, but only my dear mother, that beguiled me with false words, saying that beneath the wall of the mail-clad Trojans I should perish by the swift missiles of Apollo. Would that Hector had slain me, the best of the men bred here; 22.358. / Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee, 22.359. / Then even in dying spake unto him Hector of the flashing helm:Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee, 22.360. / valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles: |
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3. Hesiod, Theogony, 1004-1007, 1003 (8th cent. BCE - 7th 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, 203 | 1003. Who Eileithyia, Hebe and Ares bore. |
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| 4. Homer, Odyssey, 11.495-11.496 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198 |
| 5. Pindar, Pythian Odes, 4.26, 5.105-5.107, 6.23-6.25, 8.22, 8.78-8.80, 9.90-9.91 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, and claims to panhellenism •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 183, 194, 202, 218 |
| 6. Pindar, Paeanes, 6.0-6.73, 6.78-6.183 (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, 182, 183, 184, 185, 186, 189, 193, 194, 201, 202, 204 |
| 7. Pindar, Nemean Odes, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182, 209 |
| 8. Pindar, Isthmian Odes, 1.9.1-1.9.2, 5.34-5.38, 5.48-5.50, 6.44-6.47, 7.5-7.7, 7.17-7.20, 8.5-8.12, 8.78, 9.1-9.7 (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, 186, 202, 207, 209, 218 |
9. Aeschylus, Persians, 350 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186| 350. ἀρχὴ δὲ ναυσὶ συμβολῆς τίς ἦν, φράσον· | 350. But the beginning of the encounter of the fleets, tell me about it. Who began the onset? Was it the Hellenes? Or my son, exulting in the multitude of his ships? Messenger |
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| 10. Pindar, Olympian Odes, None (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 202 |
11. Aristophanes, Lysistrata, 1143-1144 (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, 217| 1144. Κίμων ὅλην ἔσωσε τὴν Λακεδαίμονα. | |
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12. Aristophanes, Frogs, 414-450, 452-478, 451 (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, 213| 451. τὸν ἡμέτερον τρόπον | |
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13. Euripides, Andromache, 1085-1165, 1239-1242, 53-55, 52 (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, 186| 52. δίδωσι μανίας, ᾗ ποτ' εἰς Πυθὼ μολὼν | |
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14. Aristophanes, Acharnians, 652, 654-655, 653 (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, 214| 653. καὶ τὴν Αἴγιναν ἀπαιτοῦσιν: καὶ τῆς νήσου μὲν ἐκείνης | |
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15. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213| 41a. ἀφικόμενος εἰς Ἅιδου, ἀπαλλαγεὶς τουτωνὶ τῶν φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως τε καὶ Ῥαδάμανθυς καὶ Αἰακὸς καὶ Τριπτόλεμος καὶ ἄλλοι ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ ἑαυτῶν βίῳ, ἆρα φαύλη ἂν εἴη ἡ ἀποδημία; ἢ αὖ Ὀρφεῖ συγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτʼ ἂν ὑμῶν; ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι εἰ ταῦτʼ ἔστιν ἀληθῆ. ἐπεὶ | 41a. after leaving behind these who claim to be judges, shall find those who are really judges who are said to sit in judgment there, Minos and Rhadamanthus, and Aeacus and Triptolemus, and all the other demigods who were just men in their lives, would the change of habitation be undesirable? Or again, what would any of you give to meet with Orpheus and Musaeus and Hesiod and Homer? I am willing to die many times over, if these things are true; for I personally should find the life there wonderful, |
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16. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213| 523e. ὅπως ἂν παύσῃ αὐτῶν. ἔπειτα γυμνοὺς κριτέον ἁπάντων τούτων· τεθνεῶτας γὰρ δεῖ κρίνεσθαι. καὶ τὸν κριτὴν δεῖ γυμνὸν εἶναι, τεθνεῶτα, αὐτῇ τῇ ψυχῇ αὐτὴν τὴν ψυχὴν θεωροῦντα ἐξαίφνης ἀποθανόντος ἑκάστου, ἔρημον πάντων τῶν συγγενῶν καὶ καταλιπόντα ἐπὶ τῆς γῆς πάντα ἐκεῖνον τὸν κόσμον, ἵνα δικαία ἡ κρίσις ᾖ. ΣΩ. ἐγὼ μὲν οὖν ταῦτα ἐγνωκὼς πρότερος ἢ ὑμεῖς ἐποιησάμην δικαστὰς ὑεῖς ἐμαυτοῦ, δύο μὲν ἐκ τῆς Ἀσίας, Μίνω τε καὶ Ῥαδάμανθυν, | 523e. to stop this in them. Next they must be stripped bare of all those things before they are tried; for they must stand their trial dead. Their judge also must be naked, dead, beholding with very soul the very soul of each immediately upon his death, bereft of all his kin and having left behind on earth all that fine array, to the end that the judgement may be just. Soc. Now I, knowing all this before you, have appointed sons of my own to be judges; two from Asia, Minos and Rhadamanthus, |
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| 17. Pherecydes of Athens, Fragments, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213 |
| 18. Isocrates, Orations, 9.14-9.15 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68 |
19. Plato, Meno, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216| 94c. τὸ πρᾶγμα, ἐνθυμήθητι ὅτι Θουκυδίδης αὖ δύο ὑεῖς ἔθρεψεν, Μελησίαν καὶ Στέφανον, καὶ τούτους ἐπαίδευσεν τά τε ἄλλα εὖ καὶ ἐπάλαισαν κάλλιστα Ἀθηναίων—τὸν μὲν γὰρ Ξανθίᾳ ἔδωκε, τὸν δὲ Εὐδώρῳ· οὗτοι δέ που ἐδόκουν τῶν τότε κάλλιστα παλαίειν—ἢ οὐ μέμνησαι; ΑΝ. ἔγωγε, ἀκοῇ. ΣΩ. οὐκοῦν δῆλον ὅτι οὗτος οὐκ ἄν ποτε, οὗ μὲν ἔδει | 94c. let me remind you that Thucydides’ also brought up two sons, Melesias and Stephanus, and that besides giving them a good general education he made them the best wrestlers in Athens: one he placed with Xanthias, and the other with Eudorus—masters who, I should think, had the name of being the best exponents of the art. You remember them, do you not? An. Yes, by hearsay. Soc. Well, is it not obvious that this father would never have spent his money on having his children taught all those things, |
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20. Herodotus, Histories, 1.56-1.58, 2.178, 5.49.3, 5.79-5.88, 5.92-5.95, 6.5, 6.9, 6.35, 6.49, 6.73, 6.87-6.93, 6.132, 6.136.2-6.136.140, 7.2, 7.143-7.145, 7.147, 7.181, 8.35-8.46, 8.64, 8.74, 8.79-8.81, 8.79.1, 8.83-8.84, 8.91-8.92, 8.94, 8.121-8.122, 8.131.1, 8.132.1-8.132.2, 9.7.2, 9.78-9.79, 9.81.1 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and hellas (thessalian region) •zeus hellanios, and claims to panhellenism •zeus hellanios, archaeology •zeus hellanios, providing role for aigina within greece •zeus hellanios, aetiology •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196, 206, 207, 208, 211, 212, 213, 214, 215, 217, 218, 221, 222 | 1.56. When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia , then the country called Histiaean, under Ossa and Olympus , in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese , where it took the name of Dorian. 1.57. What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont , who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.58. But the Hellenic stock, it seems clear to me, has always had the same language since its beginning; yet being, when separated from the Pelasgians, few in number, they have grown from a small beginning to comprise a multitude of nations, chiefly because the Pelasgians and many other foreign peoples united themselves with them. Before that, I think, the Pelasgic stock nowhere increased much in number while it was of foreign speech. 2.178. Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. ,of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios , Teos , Phocaea , and Clazomenae , the Dorian cities of Rhodes , Cnidus , Halicarnassus , and Phaselis, and one Aeolian city, Mytilene . ,It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo. 5.49.3. Now, therefore, we entreat you by the gods of Hellas to save your Ionian kinsmen from slavery. This is a thing which you can easily achieve, for the strangers are not valiant men while your valor in war is preeminent. As for their manner of fighting, they carry bows and short spears, and they go to battle with trousers on their legs and turbans on their heads. 5.79. This, then, is the course of action which the Athenians took, and the Thebans, desiring vengeance on Athens, afterwards appealed to Delphi for advice. The Pythian priestess said that the Thebans themselves would not be able to obtain the vengeance they wanted and that they should lay the matter before the “many-voiced” and entreat their “nearest.” ,Upon the return of the envoys, an assembly was called and the oracle put before it. When the Thebans heard that they must entreat their “nearest,” they said, “If this is so, our nearest neighbors are the men of Tanagra and Coronea and Thespiae. These are always our comrades in battle and zealously wage our wars. What need, then, is there to entreat them? Perhaps this is the meaning of the oracle.” 5.80. They reasoned in this way, till at last one understood, and said: “I think that I perceive what the oracle is trying to tell us. Thebe and Aegina, it is said, were daughters of Asopus and sisters. The god's answer is, I think, that we should ask the Aeginetans to be our avengers.” ,Seeing that there seemed to be no better opinion before them than this, they sent straightaway to entreat the Aeginetans and invite their aid, since this was the oracle's bidding, and the Aeginetans were their nearest. These replied to their demand that they were sending the Sons of Aeacus in aid. 5.81. The Thebans took the field on the strength of their alliance with that family but were soundly beaten by the Athenians. Thereupon they sent a second message to Aegina, giving back the sons of Aeacus and asking for some men instead. ,The Aeginetans, who were enjoying great prosperity and remembered their old feud with Athens, accordingly made war on the Athenians at the entreaty of the Thebans without sending a herald. ,While the Athenians were busy with the Boeotians, they descended on Attica in ships of war, and ravaged Phaleron and many other seaboard townships. By so doing they dealt the Athenians a very shrewd blow. 5.82. This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians. 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. 5.84. When these images were stolen, the Epidaurians ceased from fulfilling their agreement with the Athenians. Then the Athenians sent an angry message to the Epidaurians who pleaded in turn that they were doing no wrong. “For as long,” they said, “as we had the images in our country, we fulfilled our agreement. Now that we are deprived of them, it is not just that we should still be paying. Ask your dues of the men of Aegina, who have the images.” ,The Athenians therefore sent to Aegina and demanded that the images be restored, but the Aeginetans answered that they had nothing to do with the Athenians. 5.85. The Athenians report that after making this demand, they despatched one trireme with certain of their citizens who, coming in the name of the whole people to Aegina, attempted to tear the images, as being made of Attic wood, from their bases so that they might carry them away. ,When they could not obtain possession of them in this manner, they tied cords around the images with which they could be dragged. While they were attempting to drag them off, they were overtaken both by a thunderstorm and an earthquake. This drove the trireme's crew to such utter madness that they began to slay each other as if they were enemies. At last only one of all was left, who returned by himself to Phalerum. 5.86. This is the Athenian version of the matter, but the Aeginetans say that the Athenians came not in one ship only, for they could easily have kept off a single ship, or several, for that matter, even if they had no navy themselves. The truth was, they said, that the Athenians descended upon their coasts with many ships and that they yielded to them without making a fight of it at sea. ,They are not able to determine clearly whether it was because they admitted to being weaker at sea-fighting that they yielded, or because they were planning what they then actually did. ,When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. ,This is what the Athenians did, but the Aeginetans say that they discovered that the Athenians were about to make war upon them and therefore assured themselves of help from the Argives. So when the Athenians disembarked on the land of Aegina, the Argives came to aid the Aeginetans, crossing over from Epidaurus to the island secretly. They then fell upon the Athenians unaware and cut them off from their ships. It was at this moment that the thunderstorm and earthquake came upon them 5.87. This, then, is the story told by the Argives and Aeginetans, and the Athenians too acknowledge that only one man of their number returned safely to Attica. ,The Argives, however, say that he escaped after they had destroyed the rest of the Athenian force, while the Athenians claim that the whole thing was to be attributed to divine power. This one man did not survive but perished in the following manner. It would seem that he made his way to Athens and told of the mishap. When the wives of the men who had gone to attack Aegina heard this, they were very angry that he alone should be safe. They gathered round him and stabbed him with the brooch-pins of their garments, each asking him where her husband was. ,This is how this man met his end, and the Athenians found the action of their women to be more dreadful than their own misfortune. They could find, it is said, no other way to punish the women than changing their dress to the Ionian fashion. Until then the Athenian women had worn Dorian dress, which is very like the Corinthian. It was changed, therefore, to the linen tunic, so that they might have no brooch-pins to use. 5.88. The truth of the matter, however, is that this form of dress is not in its origin Ionian, but Carian, for in ancient times all women in Greece wore the costume now known as Dorian. ,As for the Argives and Aeginetans, this was the reason of their passing a law in both their countries that brooch-pins should be made half as long as they used to be and that brooches should be the principal things offered by women in the shrines of these two goddesses. Furthermore, nothing else Attic should be brought to the temple, not even pottery, and from that time on only drinking vessels made in the country should be used. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l l Which will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact" An eagle in the rocks has conceived, and will bring forth a lion, /l l Strong and fierce. The knees of many will it loose. /l l This consider well, Corinthians, /l l You who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact" That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l l He himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 5.93. These were the words of Socles, the envoy from Corinth, and Hippias answered, calling the same gods as Socles had invoked to witness, that the Corinthians would be the first to wish the Pisistratidae back, when the time appointed should come for them to be vexed by the Athenians. ,Hippias made this answer, inasmuch as he had more exact knowledge of the oracles than any man, but the rest of the allies, who had till now kept silence, spoke out when they heard the free speech of Socles and sided with the opinion of the Corinthians, entreating the Lacedaemonians not to harm a Greek city. 5.94. His plan, then, came to nothing, and Hippias was forced to depart. Amyntas king of the Macedonians offered him Anthemus, and the Thessalians Iolcus, but he would have neither. He withdrew to Sigeum, which Pisistratus had taken at the spear's point from the Mytilenaeans and where he then established as tyrant Hegesistratus, his own bastard son by an Argive woman. Hegesistratus, however, could not keep what Pisistratus had given him without fighting, ,for there was constant war over a long period of time between the Athenians at Sigeum and the Mytilenaeans at Achilleum. The Mytilenaeans were demanding the place back, and the Athenians, bringing proof to show that the Aeolians had no more part or lot in the land of Ilium than they themselves and all the other Greeks who had aided Menelaus to avenge the rape of Helen, would not consent. 5.95. Among the various incidents of this war, one in particular is worth mention; In the course of a battle in which the Athenians had the upper hand, Alcaeus the poet took to flight and escaped, but his armor was taken by the Athenians and hung up in the temple of Athena at Sigeum. ,Alcaeus wrote a poem about this and sent it to Mytilene. In it he relates his own misfortune to his friend Melanippus. As for the Mytilenaeans and Athenians, however, peace was made between them by Periander son of Cypselus, to whose arbitration they committed the matter, and the terms of peace were that each party should keep what it had. 6.5. So troubles arose in Sardis. Since he failed in this hope, the Chians brought Histiaeus back to Miletus at his own request. But the Milesians were glad enough to be rid of Aristagoras himself, and they had no wish to receive another tyrant into their country now that they had tasted freedom. ,When Histiaeus tried to force his way into Miletus by night, he was wounded in the thigh by a Milesian. Since he was thrust out from his own city, he went back to Chios; when he could not persuade the Chians to give him ships, he then crossed over to Mytilene and persuaded the Lesbians to give him ships. ,They manned eight triremes, and sailed with Histiaeus to Byzantium; there they encamped, and seized all the ships that were sailing out of the Euxine, except when the crews consented to serve Histiaeus. 6.9. These were the Ionian ships; the ships of the foreigners were six hundred. When these, too, reached the Milesian shore, and all their land power was present, the Persian generals, learning the number of the Ionian ships, feared they would be too weak to overcome the Greeks. If they did not have mastery of the sea, they would not be able to take Miletus, and would be in danger of some evil treatment by Darius. ,With this in mind, they gathered the tyrants of the Ionians who had been deposed from their governments by Aristagoras of Miletus and had fled to the Medes, and who now were with the army that was led against Miletus. They gathered as many of these men as were with them and said to them: ,“Men of Ionia, let each one of you now show that he has done good service to the king's house; let each one of you try to separate your own countrymen from the rest of the allied power. Set this promise before them: they will suffer no harm for their rebellion, neither their temples nor their houses will be burnt, nor will they in any way be treated more violently than before. ,But if they will not do so and are set on fighting, then utter a threat that will restrain them: if they are defeated in battle, they will be enslaved; we will make eunuchs of their boys, and carry their maidens captive to Bactra, and hand over their land to others.” 6.35. At that time in Athens, Pisistratus held all power, but Miltiades son of Cypselus also had great influence. His household was rich enough to maintain a four-horse chariot, and he traced his earliest descent to Aeacus and Aegina, though his later ancestry was Athenian. Philaeus son of Ajax was the first of that house to be an Athenian. ,Miltiades was sitting on his porch when he saw the Dolonci go by with their foreign clothing and spears, so he called out to them, and when they came over, he invited them in for lodging and hospitality. They accepted, and after he entertained them, they revealed the whole story of the oracle to him and asked him to obey the god. ,He was persuaded as soon as he heard their speech, for he was tired of Pisistratus' rule and wanted to be away from it. He immediately set out for Delphi to ask the oracle if he should do what the Dolonci asked of him. 6.49. So the cities set about these preparations. The heralds who went to Hellas received what the king's proclamation demanded from many of those dwelling on the mainland and from all the islanders to whom they came with the demand. Among the islanders who gave earth and water to Darius were the Aeginetans. ,The Athenians immediately came down upon them for doing this, for they supposed the Aeginetans to have given the gift out of enmity for Athens, so they might join with the Persians in attacking the Athenians. Gladly laying hold of this pretext, they went to Sparta and there accused the Aeginetans of acting to betray Hellas. 6.73. This happened long afterwards. When Cleomenes' dealings with Demaratus came off successfully, he immediately took Leutychides with him and went to punish the Aeginetans, with whom he was terribly angry because of their insulting behavior. ,When the Aeginetans saw that both kings had come after them, they now deemed it best to offer no further resistance; the kings chose ten men of Aegina who were most honored for wealth and lineage, among them Crius son of Polycritus and Casambus son of Aristocrates, the two most powerful men in Aegina; they carried them to Attica and gave them into the keeping of the Athenians, the bitterest foes of the Aeginetans. 6.87. Thus spoke Leutychides; but even so the Athenians would not listen to him, and he departed. The Aeginetans, before paying the penalty for the violence they had done to the Athenians to please the Thebans, acted as follows: blaming the Athenians and deeming themselves wronged, they prepared to take vengeance on the Athenians, who were now celebrating a quinquennial festival at Sunium. The Aeginetans set an ambush and captured the sacred ship, with many leading Athenians on board, and put in prison the men they seized. 6.88. Suffering this from the Aeginetans, the Athenians no longer put off devising all mischief against Aegina. There was a notable man in Aegina, Nicodromus son of Cnoethus by name, who held a grudge against the Aeginetans for his former banishment from the island. When he learned that the Athenians were now set upon harming the Aeginetans, he agreed to betray Aegina to the Athenians, naming the day when he would make the attempt and when they must come to aid him. 6.89. Later Nicodromus, according to his agreement with the Athenians, took possession of the Old City, as it was called; but the Athenians were not there at the right time, for they did not have ships worthy to fight the Aeginetans. While they were asking the Corinthians to lend them ships, the affair was ruined. The Corinthians at that time were their close friends, so they consented to the Athenians' plea and gave them twenty ships, at a price of five drachmas apiece; by their law they could not make a free gift of them. Taking these ships and their own, the Athenians manned seventy in all and sailed for Aegina, but they came a day later than the time agreed. 6.90. When the Athenians did not show up at the right time, Nicodromus took ship and escaped from Aegina. Other Aeginetans followed him, and the Athenians gave them Sunium to dwell in; setting out from there they harried the Aeginetans of the island. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. 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. 6.93. The Aeginetan ships found the Athenians in disarray and attacked and overcame them, taking four Athenian ships and their crews. 6.132. After the Persian disaster at Marathon, the reputation of Miltiades, already great at Athens, very much increased. He asked the Athenians for seventy ships, an army, and money, not revealing against what country he would lead them, but saying that he would make them rich if they followed him; he would bring them to a country from which they could easily carry away an abundance of gold; so he said when he asked for the ships. The Athenians were induced by these promises and granted his request. 6.136.2. Miltiades was present but could not speak in his own defense, since his thigh was festering; he was laid before the court on a couch, and his friends spoke for him, often mentioning the fight at Marathon and the conquest of Lemnos: how Miltiades had punished the Pelasgians and taken Lemnos, delivering it to the Athenians. 6.136.3. The people took his side as far as not condemning him to death, but they fined him fifty talents for his wrongdoing. Miltiades later died of gangrene and rot in his thigh, and the fifty talents were paid by his son Cimon. 7.2. But while Darius was making preparations against Egypt and Athens, a great quarrel arose among his sons concerning the chief power in the land. They held that before his army marched he must declare an heir to the kingship according to Persian law. ,Three sons had been born to Darius before he became king by his first wife, the daughter of Gobryas, and four more after he became king by Atossa daughter of Cyrus. Artobazanes was the oldest of the earlier sons, Xerxes of the later; ,and as sons of different mothers they were rivals. Artobazanes pleaded that he was the oldest of all Darius' offspring and that it was everywhere customary that the eldest should rule; Xerxes argued that he was the son of Cyrus' daughter Atossa and that it was Cyrus who had won the Persians their freedom. 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country. 7.144. The advice of Themistocles had prevailed on a previous occasion. The revenues from the mines at Laurium had brought great wealth into the Athenians' treasury, and when each man was to receive ten drachmae for his share, Themistocles persuaded the Athenians to make no such division but to use the money to build two hundred ships for the war, that is, for the war with Aegina. ,This was in fact the war the outbreak of which saved Hellas by compelling the Athenians to become seamen. The ships were not used for the purpose for which they were built, but later came to serve Hellas in her need. These ships, then, had been made and were already there for the Athenians' service, and now they had to build yet others. ,In their debate after the giving of the oracle they accordingly resolved that they would put their trust in the god and meet the foreign invader of Hellas with the whole power of their fleet, ships and men, and with all other Greeks who were so minded. 7.145. These oracles, then, had been given to the Athenians. All the Greeks who were concerned about the general welfare of Hellas met in conference and exchanged guarantees. They resolved in debate to make an end of all their feuds and wars against each other, whatever the cause from which they arose; among others that were in course at that time, the greatest was the war between the Athenians and the Aeginetans. ,Presently, learning that Xerxes was at Sardis with his army, they planned to send men into Asia to spy out the king's doings and to despatch messengers, some to Argos, who should make the Argives their brothers in arms against the Persian, some to Gelon son of Dinomenes in Sicily, some to Corcyra, praying aid for Hellas, and some to Crete. This they did in the hope that since the danger threatened all Greeks alike, all of Greek blood might unite and work jointly for one common end. Now the power of Gelon was said to be very great, surpassing by far any power in Hellas. 7.147. The reason alleged for his command was this: had the spies been put to death, the Greeks would not so soon have learned the unspeakable greatness of his power, and the Persians would have done their enemy no great harm by putting three men to death. Xerxes said that if they should return to Hellas, the Greeks would hear of his power and would surrender their peculiar freedom before the expedition with the result that there would be no need to march against them. ,This was like that other saying of Xerxes when he was at Abydos and saw ships laden with corn sailing out of the Pontus through the Hellespont on their way to Aegina and the Peloponnese. His counsellors, perceiving that they were enemy ships, were for taking them, and looked to the king for orders to do so. ,Xerxes, however, asked them where the ships were sailing, and they answered: “To your enemies, Sire, carrying corn.” Xerxes then answered, “And are not we too sailing to the same places as they, with corn among all our other provisions? What wrong are they doing us in carrying food there?” 7.181. The Aeginetan trireme, of which Asonides was captain, did however give them some trouble. On board this ship was Pytheas son of Ischenous, who acted heroically on that day. When his ship had been taken, he would not stop fighting until he had been entirely hacked to mincemeat. ,When he finally did fall, he still had life in him, and the Persian soldiers on the ships took great pains to keep him alive for his valor, tending his wounds with ointments and wrapping him in bandages of linen cloth. ,Upon returning to their own station, they showed him to the whole host, and made much of him and treated him with kindness. The rest of those whom they took in that ship, however, they used as slaves. 8.35. So this part of the barbarian army marched as I have said, and others set forth with guides for the temple at Delphi, keeping Parnassus on their right. These, too, laid waste to every part of Phocis which they occupied, burning the towns of the Panopeans and Daulii and Aeolidae. ,The purpose of their parting from the rest of the army and marching this way was that they might plunder the temple at Delphi and lay its wealth before Xerxes, who (as I have been told) had better knowledge of the most notable possessions in the temple than of what he had left in his own palace, chiefly the offerings of Croesus son of Alyattes; so many had always spoken of them. 8.36. When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.37. Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. 8.38. All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. 8.39. These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. 8.40. At the request of the Athenians, the fleet of the Hellenes came from Artemisium and put in at Salamis. The Athenians requested them to put in at Salamis so that they take their children and women out of Attica and also take counsel what they should do. They had been disappointed in their plans, so they were going to hold a council about the current state of affairs. ,They expected to find the entire population of the Peloponnese in Boeotia awaiting the barbarian, but they found no such thing. They learned that they were fortifying the Isthmus instead and considered the defense of the Peloponnese the most important thing, disregarding all the rest. When the Athenians learned this, they asked the fleet to put in at Salamis. 8.41. While the others put in at Salamis, the Athenians landed in their own country. When they arrived, they made a proclamation that every Athenian should save his children and servants as he best could. Thereupon most of them sent the members of their households to Troezen, and some to Aegina and Salamis. ,They were anxious to get everything out safely because they wished to obey the oracle, and also not least because of this: the Athenians say that a great snake lives in the sacred precinct guarding the acropolis. They say this and even put out monthly offerings for it as if it really existed. The monthly offering is a honey-cake. ,In all the time before this the honey-cake had been consumed, but this time it was untouched. When the priestess interpreted the significance of this, the Athenians were all the more eager to abandon the city since the goddess had deserted the acropolis. When they had removed everything to safety, they returned to the camp. 8.42. When those from Artemisium had put in at Salamis, the rest of the Hellenic fleet learned of this and streamed in from Troezen, for they had been commanded to assemble at Pogon, the harbor of Troezen. Many more ships assembled now than had fought at Artemisium, and from more cities. ,The admiral was the same as at Artemisium, Eurybiades son of Euryclides, a Spartan but not of royal descent. The ships provided by the Athenians were by far the most numerous and the most seaworthy. 8.43. The following took part in the war: from the Peloponnese, the Lacedaemonians provided sixteen ships; the Corinthians the same number as at Artemisium; the Sicyonians furnished fifteen ships, the Epidaurians ten, the Troezenians five, the Hermioneans three. All of these except the Hermioneans are Dorian and Macedonian and had last come from Erineus and Pindus and the Dryopian region. The Hermioneans are Dryopians, driven out of the country now called Doris by Herakles and the Malians. 8.44. These, then, were the Peloponnesians who took part in the war. From the mainland outside the Peloponnese came the following: the Athenians provided more than all the rest, one hundred and eighty ships. They provided these alone, since the Plataeans did not fight with the Athenians at Salamis for this reason: when the Hellenes departed from Artemisium and were off Chalcis, the Plataeans landed on the opposite shore of Boeotia and attended to the removal of their households. In bringing these to safety they were left behind. ,The Athenians, while the Pelasgians ruled what is now called Hellas, were Pelasgians, bearing the name of Cranai. When Cecrops was their king they were called Cecropidae, and when Erechtheus succeeded to the rule, they changed their name and became Athenians. When, however, Ion son of Xuthus was commander of the Athenian army, they were called after him Ionians. 8.45. The Megarians provided the same number as at Artemisium. The Ampraciots came to help with seven ships, and the Leucadians, who are Dorians from Corinth, with three. 8.46. of the islanders, the Aeginetans provided thirty ships. They had other manned ships, but they guarded their own land with these and fought at Salamis with the thirty most seaworthy. The Aeginetans are Dorians from Epidaurus, and their island was formerly called Oenone. ,After the Aeginetans came the Chalcidians with their twenty ships from Artemisium, and the Eretrians with the same seven; these are Ionians. Next were the Ceans, Ionians from Athens, with the same ships as before. ,The Naxians provided four ships. They had been sent by their fellow citizens to the Persians, like the rest of the islanders, but they disregarded their orders and came to the Hellenes at the urging of Democritus, an esteemed man among the townsmen and at that time captain of a trireme. The Naxians are Ionians descended from Athens. ,The Styrians provided the same number of ships as at Artemisium, and the Cythnians one trireme and a fifty-oared boat; these are both Dryopians. The Seriphians, Siphnians, and Melians also took part, since they were the only islanders who had not given earth and water to the barbarian. 8.64. After this skirmish of words, since Eurybiades had so resolved, the men at Salamis prepared to fight where they were. At sunrise on the next day there was an earthquake on land and sea, ,and they resolved to pray to the gods and summon the sons of Aeacus as allies. When they had so resolved, they did as follows: they prayed to all the gods, called Ajax and Telamon to come straight from Salamis, and sent a ship to Aegina for Aeacus and his sons. 8.74. Those at the Isthmus were involved in so great a labor, since all they had was at stake and they did not expect the ships to win distinction. Those at Salamis heard of their labors but still were full of dread, fearing not for themselves but for the Peloponnese. ,For a time each man talked quietly to his neighbor, wondering at Eurybiades' folly, but finally it came out into the open. They held an assembly and talked at length on the same matters as before: some said they must sail away to the Peloponnese and risk battle for that country, not stay and fight for a captured land; but the Athenians and Aeginetans and Megarians said they must stay and defend themselves. 8.79. As the generals disputed, Aristides son of Lysimachus, an Athenian, crossed over from Aegina. Although he had been ostracized by the people, I, learning by inquiry of his character, have come to believe that he was the best and most just man in Athens. ,This man stood at the assembly and called Themistocles out, although he was no friend of his, but his bitter enemy. Because of the magnitude of the present ills, he deliberately forgot all that and called him out, wanting to talk to him. He had already heard that those from the Peloponnese were anxious to set sail for the Isthmus, ,so when Themistocles came out he said, “On all occasions and especially now our contention must be over which of us will do our country more good. ,I say that it is all the same for the Peloponnesians to speak much or little about sailing away from here, for I have seen with my own eyes that even if the Corinthians and Eurybiades himself wanted to, they would not be able to escape. We are encircled by the enemy. Go in and indicate this to them.” 8.79.1. As the generals disputed, Aristides son of Lysimachus, an Athenian, crossed over from Aegina. Although he had been ostracized by the people, I, learning by inquiry of his character, have come to believe that he was the best and most just man in Athens. 8.80. Themistocles answered, “Your exhortation is most useful and you bring good news. You have come as an eyewitness of just what I wanted to happen. Know that I am the cause of what the Medes are doing. When the Hellenes would not willingly enter battle, it was necessary to force them against their will. Since you have come bringing good news, tell it to them yourself. ,If I say these things, they will think I invented it, and they will not believe that the barbarians are doing this. Go in yourself and let them know how it stands. It would be best if they believe you when you tell them, but if they find these things incredible it is all the same to us. They will not be able to run away, if indeed we are surrounded on all sides as you say.” 8.81. Aristides went in and told them, saying that he had come from Aegina and had barely made it past the blockade when he sailed out, since all the Hellenic camp was surrounded by Xerxes' ships. He advised them to prepare to defend themselves. He said this and left, and again a dispute arose among them. The majority of the generals did not believe the news. 8.83. When they found the words of the Tenians worthy of belief, the Hellenes prepared to fight at sea. As dawn glimmered, they held an assembly of the fighting men, and Themistocles gave the best address among the others. His entire speech involved comparing the better and lesser elements in human nature and the human condition. ,He concluded his speech by advising them to choose the better of these, then gave the command to mount the ships. Just as they embarked, the trireme which had gone after the sons of Aeacus arrived from Aegina. 8.84. Then the Hellenes set sail with all their ships, and as they were putting out to sea the barbarians immediately attacked them. The rest of the Hellenes began to back water and tried to beach their ships, but Ameinias of Pallene, an Athenian, charged and rammed a ship. When his ship became entangled and the crew could not free it, the others came to help Ameinias and joined battle. ,The Athenians say that the fighting at sea began this way, but the Aeginetans say that the ship which had been sent to Aegina after the sons of Aeacus was the one that started it. The story is also told that the phantom of a woman appeared to them, who cried commands loud enough for all the Hellenic fleet to hear, reproaching them first with, “Men possessed, how long will you still be backing water?” 8.91. The barbarians were routed and tried to flee by sailing out to Phalerum, but the Aeginetans lay in wait for them in the strait and then performed deeds worth telling. The Athenians in the commotion destroyed those ships which either resisted or tried to flee, the Aeginetans those sailing out of the strait. Whoever escaped from the Athenians charged right into the Aeginetans. 8.92. The ships of Themistocles, as he was pursuing a ship, and of Polycritus son of Crius, an Aeginetan, then met. Polycritus had rammed a Sidonian ship, the one which had captured the Aeginetan ship that was on watch off Sciathus, and on it was Pytheas son of Ischenous, the one the Persians marvelled at when severely wounded and kept aboard their ship because of his virtue. This Sidonian ship carrying him with the Persians was now captured, so Pytheas came back safe to Aegina. ,When Polycritus saw the Attic ship, he recognized it by seeing the flagship's marking and shouted to Themistocles, mocking and reproaching him concerning the Medizing of the Aeginetans. After ramming an enemy ship, Polycritus hurled these insults at Themistocles. The barbarians whose ships were still intact fled and reached Phalerum under cover of the land army. 8.94. The Athenians say that when the ships joined battle, the Corinthian general Adeimantus, struck with bewilderment and terror, hoisted his sails and fled away. When the Corinthians saw their flagship fleeing, they departed in the same way, ,but when in their flight they were opposite the sacred precinct of Athena Sciras on Salamis, by divine guidance a boat encountered them. No one appeared to have sent it, and the Corinthians knew nothing about the affairs of the fleet when it approached. They reckon the affair to involve the gods because when the boat came near the ships, the people on the boat said, ,“Adeimantus, you have turned your ships to flight and betrayed the Hellenes, but they are overcoming their enemies to the fulfillment of their prayers for victory.” Adeimantus did not believe them when they said this, so they spoke again, saying that they could be taken as hostages and killed if the Hellenes were not seen to be victorious. ,So he and the others turned their ships around and came to the fleet, but it was all over. The Athenians spread this rumor about them, but the Corinthians do not agree at all, and they consider themselves to have been among the foremost in the battle. The rest of Hellas bears them witness. 8.121. As for the Greeks, not being able to take Andros, they went to Carystus. When they had laid it waste, they returned to Salamis. First of all they set apart for the gods, among other first-fruits, three Phoenician triremes, one to be dedicated at the Isthmus, where it was till my lifetime, the second at Sunium, and the third for Ajax at Salamis where they were. ,After that, they divided the spoils and sent the first-fruits of it to Delphi; of this was made a man's image twelve cubits high, holding in his hand the figurehead of a ship. This stood in the same place as the golden statue of Alexander the Macedonian. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. 8.131.1. As for the Greeks, the coming of spring and Mardonius' being in Thessaly moved them to action. They had not yet begun the mustering of their army, but their fleet, one hundred and ten ships, came to Aegina. 8.132.1. When all the ships had arrived at Aegina, there came to the Greek quarters messengers from the Ionians, the same who a little while before that had gone to Sparta and entreated the Lacedaemonians to free Ionia. 8.132.2. One of these was Herodotus the son of Basileides. These, who at first were seven, made a faction and conspired to slay Strattis, the tyrant of Chios, but when their conspiracy became known, one of the accomplices having revealed their enterprise, the six who remained got them secretly out of Chios, from where they went to Sparta and now to Aegina, entreating the Greeks to sail to Ionia. 9.7.2. But we, since we do not want to sin against Zeus the god of Hellas and think it shameful to betray Hellas, have not consented. This we have done despite the fact that the Greeks are dealing with us wrongfully and betraying us to our hurt; furthermore, we know that it is more to our advantage to make terms with the Persians than to wage war with him, yet we will not make terms with him of our own free will. For our part, we act honestly by the Greeks; 9.7.2. For the present, then, the Athenians are angry with you since you have acted in a manner unworthy of you. Now they ask you to send with us an army with all speed, so that we may await the foreigner's onset in Attica; since we have lost Boeotia, in our own territory the most suitable place for a battle is the Thriasian plain.” 9.78. There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: ,“son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. ,When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your father's brother Leonidas.” 9.79. This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. ,No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.” 9.81.1. Having brought all the loot together, they set apart a tithe for the god of Delphi. From this was made and dedicated that tripod which rests upon the bronze three-headed serpent, nearest to the altar; another they set apart for the god of Olympia, from which was made and dedicated a bronze figure of Zeus, ten cubits high; and another for the god of the Isthmus, from which was fashioned a bronze Poseidon seven cubits high. When they had set all this apart, they divided what remained, and each received, according to his worth, concubines of the Persians and gold and silver, and all the rest of the stuff and the beasts of burden. |
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| 21. Euripides, Trojan Women, 15-17, 481, 483, 482 (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, 199 |
| 22. Euripides, Orestes, 1654 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195 |
| 23. Euripides, Hippolytus, 1123 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and hellas (thessalian region) •zeus hellanios, and claims to panhellenism •zeus hellanios, archaeology •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 207 |
| 24. Xenophon, Hellenica, 6.2.1 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 212 |
| 25. Euripides, Hecuba, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199 |
26. Thucydides, The History of The Peloponnesian War, 1.25.4, 1.67.2, 1.73.4-1.73.74, 1.105, 1.108, 1.128.3-1.128.7, 1.139.1-1.139.2, 2.27.1, 2.31.3, 5.53, 6.32.2, 7.20.3 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 193, 208, 212, 214, 215, 217, 218| 1.25.4. οὔτε γὰρ ἐν πανηγύρεσι ταῖς κοιναῖς διδόντες γέρα τὰ νομιζόμενα οὔτε Κορινθίῳ ἀνδρὶ προκαταρχόμενοι τῶν ἱερῶν ὥσπερ αἱ ἄλλαι ἀποικίαι, περιφρονοῦντες δὲ αὐτοὺς καὶ χρημάτων δυνάμει ὄντες κατ’ ἐκεῖνον τὸν χρόνον ὁμοῖα τοῖς Ἑλλήνων πλουσιωτάτοις καὶ τῇ ἐς πόλεμον παρασκευῇ δυνατώτεροι, ναυτικῷ δὲ καὶ πολὺ προύχειν ἔστιν ὅτε ἐπαιρόμενοι καὶ κατὰ τὴν Φαιάκων προενοίκησιν τῆς Κερκύρας κλέος ἐχόντων τὰ περὶ τὰς ναῦς ʽᾗ καὶ μᾶλλον ἐξηρτύοντο τὸ ναυτικὸν καὶ ἦσαν οὐκ ἀδύνατοι: τριήρεις γὰρ εἴκοσι καὶ ἑκατὸν ὑπῆρχον αὐτοῖς ὅτε ἤρχοντο πολεμεῖν̓, 1.67.2. Αἰγινῆταί τε φανερῶς μὲν οὐ πρεσβευόμενοι, δεδιότες τοὺς Ἀθηναίους, κρύφα δὲ οὐχ ἥκιστα μετ’ αὐτῶν ἐνῆγον τὸν πόλεμον, λέγοντες οὐκ εἶναι αὐτόνομοι κατὰ τὰς σπονδάς. 1.73.4. φαμὲν γὰρ Μαραθῶνί τε μόνοι προκινδυνεῦσαι τῷ βαρβάρῳ καὶ ὅτε τὸ ὕστερον ἦλθεν, οὐχ ἱκανοὶ ὄντες κατὰ γῆν ἀμύνεσθαι, ἐσβάντες ἐς τὰς ναῦς πανδημεὶ ἐν Σαλαμῖνι ξυνναυμαχῆσαι, ὅπερ ἔσχε μὴ κατὰ πόλεις αὐτὸν ἐπιπλέοντα τὴν Πελοπόννησον πορθεῖν, ἀδυνάτων ἂν ὄντων πρὸς ναῦς πολλὰς ἀλλήλοις ἐπιβοηθεῖν. 1.73.5. τεκμήριον δὲ μέγιστον αὐτὸς ἐποίησεν: νικηθεὶς γὰρ ταῖς ναυσὶν ὡς οὐκέτι αὐτῷ ὁμοίας οὔσης τῆς δυνάμεως κατὰ τάχος τῷ πλέονι τοῦ στρατοῦ ἀνεχώρησεν. 1.128.3. ἐπειδὴ Παυσανίας ὁ Λακεδαιμόνιος τὸ πρῶτον μεταπεμφθεὶς ὑπὸ Σπαρτιατῶν ἀπὸ τῆς ἀρχῆς τῆς ἐν Ἑλλησπόντῳ καὶ κριθεὶς ὑπ’ αὐτῶν ἀπελύθη μὴ ἀδικεῖν, δημοσίᾳ μὲν οὐκέτι ἐξεπέμφθη, ἰδίᾳ δὲ αὐτὸς τριήρη λαβὼν Ἑρμιονίδα ἄνευ Λακεδαιμονίων ἀφικνεῖται ἐς Ἑλλήσποντον, τῷ μὲν λόγῳ ἐπὶ τὸν Ἑλληνικὸν πόλεμον, τῷ δὲ ἔργῳ τὰ πρὸς βασιλέα πράγματα πράσσειν, ὥσπερ καὶ τὸ πρῶτον ἐπεχείρησεν, ἐφιέμενος τῆς Ἑλληνικῆς ἀρχῆς. 1.128.4. εὐεργεσίαν δὲ ἀπὸ τοῦδε πρῶτον ἐς βασιλέα κατέθετο καὶ τοῦ παντὸς πράγματος ἀρχὴν ἐποιήσατο: 1.128.5. Βυζάντιον γὰρ ἑλὼν τῇ προτέρᾳ παρουσίᾳ μετὰ τὴν ἐκ Κύπρου ἀναχώρησιν ʽεἶχον δὲ Μῆδοι αὐτὸ καὶ βασιλέως προσήκοντές τινες καὶ ξυγγενεῖς οἳ ἑάλωσαν ἐν αὐτᾦ τότε τούτους οὓς ἔλαβεν ἀποπέμπει βασιλεῖ κρύφα τῶν ἄλλων ξυμμάχων, τῷ δὲ λόγῳ ἀπέδρασαν αὐτόν. 1.128.6. ἔπρασσε δὲ ταῦτα μετὰ Γογγύλου τοῦ Ἐρετριῶς, ᾧπερ ἐπέτρεψε τό τε Βυζάντιον καὶ τοὺς αἰχμαλώτους. ἔπεμψε δὲ καὶ ἐπιστολὴν τὸν Γόγγυλον φέροντα αὐτῷ: ἐνεγέγραπτο δὲ τάδε ἐν αὐτῇ, ὡς ὕστερον ἀνηυρέθη: 1.128.7. ‘Παυσανίας ὁ ἡγεμὼν τῆς Σπάρτης τούσδε τέ σοι χαρίζεσθαι βουλόμενος ἀποπέμπει δορὶ ἑλών,καὶ γνώμην ποιοῦμαι, εἰ καὶ σοὶ δοκεῖ, θυγατέρα τε τὴν σὴν γῆμαι καί σοι Σπάρτην τε καὶ τὴν ἄλλην Ἑλλάδα ὑποχείριον ποιῆσαι. δυνατὸς δὲ δοκῶ εἶναι ταῦτα πρᾶξαι μετὰ σοῦ βουλευόμενος. εἰ οὖν τί σε τούτων ἀρέσκει, πέμπε ἄνδρα πιστὸν ἐπὶ θάλασσαν δι’ οὗ τὸ λοιπὸν τοὺς λόγους ποιησόμεθα.’ 1.139.1. Λακεδαιμόνιοι δὲ ἐπὶ μὲν τῆς πρώτης πρεσβείας τοιαῦτα ἐπέταξάν τε καὶ ἀντεκελεύσθησαν περὶ τῶν ἐναγῶν τῆς ἐλάσεως: ὕστερον δὲ φοιτῶντες παρ᾽ Ἀθηναίους Ποτειδαίας τε ἀπανίστασθαι ἐκέλευον καὶ Αἴγιναν αὐτόνομον ἀφιέναι, καὶ μάλιστά γε πάντων καὶ ἐνδηλότατα προύλεγον τὸ περὶ Μεγαρέων ψήφισμα καθελοῦσι μὴ ἂν γίγνεσθαι πόλεμον, ἐν ᾧ εἴρητο αὐτοὺς μὴ χρῆσθαι τοῖς λιμέσι τοῖς ἐν τῇ Ἀθηναίων ἀρχῇ μηδὲ τῇ Ἀττικῇ ἀγορᾷ. 1.139.2. οἱ δὲ Ἀθηναῖοι οὔτε τἆλλα ὑπήκουον οὔτε τὸ ψήφισμα καθῄρουν, ἐπικαλοῦντες ἐπεργασίαν Μεγαρεῦσι τῆς γῆς τῆς ἱερᾶς καὶ τῆς ἀορίστου καὶ ἀνδραπόδων ὑποδοχὴν τῶν ἀφισταμένων. 2.27.1. ἀνέστησαν δὲ καὶ Αἰγινήτας τῷ αὐτῷ θέρει τούτῳ ἐξ Αἰγίνης Ἀθηναῖοι, αὐτούς τε καὶ παῖδας καὶ γυναῖκας, ἐπικαλέσαντες οὐχ ἥκιστα τοῦ πολέμου σφίσιν αἰτίους εἶναι: καὶ τὴν Αἴγιναν ἀσφαλέστερον ἐφαίνετο τῇ Πελοποννήσῳ ἐπικειμένην αὑτῶν πέμψαντας ἐποίκους ἔχειν. καὶ ἐξέπεμψαν ὕστερον οὐ πολλῷ ἐς αὐτὴν τοὺς οἰκήτορας. 2.31.3. ἐγένοντο δὲ καὶ ἄλλαι ὕστερον ἐν τῷ πολέμῳ κατὰ ἔτος ἕκαστον ἐσβολαὶ Ἀθηναίων ἐς τὴν Μεγαρίδα καὶ ἱππέων καὶ πανστρατιᾷ, μέχρι οὗ Νίσαια ἑάλω ὑπ’ Ἀθηναίων. 6.32.2. ξυνεπηύχοντο δὲ καὶ ὁ ἄλλος ὅμιλος ὁ ἐκ τῆς γῆς τῶν τε πολιτῶν καὶ εἴ τις ἄλλος εὔνους παρῆν σφίσιν. παιανίσαντες δὲ καὶ τελεώσαντες τὰς σπονδὰς ἀνήγοντο, καὶ ἐπὶ κέρως τὸ πρῶτον ἐκπλεύσαντες ἅμιλλαν ἤδη μέχρι Αἰγίνης ἐποιοῦντο. καὶ οἱ μὲν ἐς τὴν Κέρκυραν, ἔνθαπερ καὶ τὸ ἄλλο στράτευμα τῶν ξυμμάχων ξυνελέγετο, ἠπείγοντο ἀφικέσθαι. 7.20.3. καὶ ὁ μὲν Δημοσθένης ἐς τὴν Αἴγιναν προσπλεύσας τοῦ στρατεύματός τε εἴ τι ὑπελέλειπτο περιέμενε καὶ τὸν Χαρικλέα τοὺς Ἀργείους παραλαβεῖν. | 1.25.4. Instead of meeting with the usual honors accorded to the parent city by every other colony at public assemblies, such as precedence at sacrifices, Corinth found herself treated with contempt by a power, which in point of wealth could stand comparison with any even of the richest communities in Hellas , which possessed great military strength, and which sometimes could not repress a pride in the high naval position of an island whose nautical renown dated from the days of its old inhabitants, the Phaeacians. This was one reason of the care that they lavished on their fleet, which became very efficient; indeed they began the war with a force of a hundred and twenty galleys. 1.67.2. With her, the Aeginetans, formally unrepresented from fear of Athens , in secret proved not the least urgent of the advocates for war, asserting that they had not the independence guaranteed to them by the treaty. 1.73.4. We assert that at Marathon we were at the front, and faced the barbarian single-handed. That when he came the second time, unable to cope with him by land we went on board our ships with all our people, and joined in the action at Salamis . This prevented his taking the Peloponnesian states in detail, and ravaging them with his fleet; when the multitude of his vessels would have made any combination for self-defence impossible. 1.73.5. The best proof of this was furnished by the invader himself. Defeated at sea, he considered his power to be no longer what it had been, and retired as speedily as possible with the greater part of his army. 1.128.3. After Pausanias the Lacedaemonian had been recalled by the Spartans from his command in the Hellespont (this is his first recall), and had been tried by them and acquitted, not being again sent out in a public capacity, he took a galley of Hermione on his own responsibility, without the authority of the Lacedaemonians, and arrived as a private person in the Hellespont . He came ostensibly for the Hellenic war, really to carry on his intrigues with the king, which he had begun before his recall, being ambitious of reigning over Hellas . 1.128.4. The circumstance which first enabled him to lay the king under an obligation, and to make a beginning of the whole design was this. 1.128.5. Some connections and kinsmen of the king had been taken in Byzantium , on its capture from the Medes, when he was first there, after the return from Cyprus . These captives he sent off to the king without the knowledge of the rest of the allies, the account being that they had escaped from him. 1.128.6. He managed this with the help of Gongylus, an Eretrian, whom he had placed in charge of Byzantium and the prisoners. He also gave Gongylus a letter for the king, the contents of which were as follows, as was afterwards discovered: 1.128.7. ‘Pausanias, the general of Sparta , anxious to do you a favour, sends you these his prisoners of war. I propose also, with your approval, to marry your daughter, and to make Sparta and the rest of Hellas subject to you. I may say that I think I am able to do this, with your co-operation. Accordingly if any of this please you, send a safe man to the sea through whom we may in future conduct our correspondence.’ 1.139.1. To return to the Lacedaemonians. The history of their first embassy, the injunctions which it conveyed, and the rejoinder which it provoked, concerning the expulsion of the accursed persons, have been related already. It was followed by a second, which ordered Athens to raise the siege of Potidaea , and to respect the independence of Aegina . Above all, it gave her most distinctly to understand that war might be prevented by the revocation of the Megara decree, excluding the Megarians from the use of Athenian harbors and of the market of Athens . 1.139.2. But Athens was not inclined either to revoke the decree, or to entertain their other proposals; she accused the Megarians of pushing their cultivation into the consecrated ground and the unenclosed land on the border, and of harboring her runaway slaves. 2.27.1. During the summer the Athenians also expelled the Aeginetans with their wives and children from Aegina , on the ground of their having been the chief agents in bringing the war upon them. Besides, Aegina lies so near Peloponnese , that it seemed safer to send colonists of their own to hold it, and shortly afterwards the settlers were sent out. 2.31.3. Other incursions into the Megarid were afterwards made by the Athenians annually during the war, sometimes only with cavalry, sometimes with all their forces. This went on until the capture of Nisaea . 6.32.2. In their prayers joined also the crowds on shore, the citizens and all others that wished them well. The hymn sung and the libations finished, they put out to sea, and first sailing out in column then raced each other as far as Aegina , and so hastened to reach Corcyra where the rest of the allied forces were also assembling. 7.20.3. and accordingly sailed to Aegina and there waited for the remainder of his armament, and for Charicles to fetch the Argive troops. |
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| 27. Euripides, Fragments, 1123 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and hellas (thessalian region) •zeus hellanios, and claims to panhellenism •zeus hellanios, archaeology •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 207 |
| 28. Euripides, Epigrams, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199 |
| 29. Euripides, Electra, None (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199 |
| 30. Sophocles, Philoctetes, 335, 334 (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, 186 |
| 31. Aristotle, Meteorology, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198 |
| 32. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 33. Theophrastus, De Signis Tempestatum, 1.24 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •aiakos, founder of zeus hellanios •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, and claims to panhellenism •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181 |
| 34. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213, 218 |
| 35. Theophrastus, Research On Plants, 6.24.9 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 36. Aristotle, Fragments, 392 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
| 37. Aeschines, Letters, 3.107-3.112 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196, 197 |
| 38. Polemon Iliensis, Fragments, 36 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189, 190 |
39. Apollonius of Rhodes, Argonautica, 1.1048 (3rd cent. BCE - 3rd cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222| 1.1048. ἐνναέται τιμαῖς ἡρωίσι κυδαίνουσιν. | |
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| 40. Cicero, On Duties, 3.11.46 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 218 |
| 41. Hyginus, Fabulae (Genealogiae), 113, 14, 107 (1st cent. BCE - 1st 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, 186 |
42. Diodorus Siculus, Historical Library, 4.61-4.63, 4.82, 8.32, 11.34.2, 12.39.4-12.39.5, 17.49 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •aiakos, founder of zeus hellanios •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, and claims to panhellenism •zeus hellanios, myth of blending into panhellenic ritual •zeus, hellanios •zeus hellanios, providing role for aigina within greece Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 208, 212, 217, 223 | 4.61. 1. Minos, when he learned of the fate which had befallen his son, came to Athens and demanded satisfaction for the murder of Androgeos. And when no one paid any attention to him, he declared war against the Athenians and uttered imprecations to Zeus, calling down drought and famine throughout the state of the Athenians. And when drought quickly prevailed about Attica and Greece and the crops were destroyed, the heads of the communities gathered together and inquired of the god what steps they could take to rid themselves of their present evils. The god made answer to them that they should go to Aeacus, the son of Zeus and Aeginê, the daughter of Asopus, and ask him to off up prayers on their behalf.,2. And when they had done as they had been commanded, among the rest of the Greeks, the drought was broken, but among the Athenians alone it continued; wherefore the Athenians were compelled to make inquiry of the god how they might be rid of their present evils. Thereupon the god made answer that they could do so if they would render to Minos such satisfaction for the murder of Androgeos as he might demand.,3. The Athenians obeyed the order of the god, and Minos commanded them that they should give seven youths and as many maidens every nine years to the Minotaur for him to devour, for as long a time as the monster should live. And when the Athenians gave them, the inhabitants of Attica were rid of their evils and Minos ceased warring on Athens. At the expiration of nine years Minos came again to Attica accompanied by a great fleet and demanded and received the fourteen young people.,4. Now Theseus was one of those who were to set forth, and Aegeus made the agreement with the captain of the vessel that, if Theseus should overcome the Minotaur, they should sail back with their sails white, but if he died, they should be black, just as they had been accustomed to do on the previous occasion. When they had landed in Crete, Ariadnê, the daughter of Minos, became enamoured of Theseus, who was unusually handsome, and Theseus, after conversing with her and securing her assistance, both slew the Minotaur and got safely away, since he had learned from her the way out of the labyrinth.,5. In making his way back to his native land he carried off Ariadnê and sailed out unobserved during the night, after which he put in at the island which at that time was called Dia, but is now called Naxos. At this same time, the myths relate, Dionysus showed himself on the island, and because of the beauty of Ariadnê he took the maiden away from Theseus and kept her as his lawful wife, loving her exceedingly. Indeed, after her death he considered her worthy of immortal honours because of the affection he had for her, and placed among the stars of heaven the "Crown of Ariadnê.",6. But Theseus, they say, being vexed exceedingly because the maiden had been taken from him, and forgetting because of his grief the command of Aegeus, came to port in Attica with the black sails.,7. And of Aegeus, we are told, witnessing the return of the ship and thinking that his son was dead, performed an act which was at the same time heroic and a calamity; for he ascended the acropolis and then, because he was disgusted with life by reason of his excessive grief, cast himself down from the height.,8. After Aegeus had died, Theseus, succeeding to the kingship, ruled over the masses in accordance with the laws and performed many deeds which contributed to the aggrandisement of his native land. The most notable thing which he accomplished was the incorporation of the demes, which were small in size but many in number, into the city of Athens;,9. since from that time on the Athenians were filled with pride by reason of the importance of their state and aspired to the leadership of the Greeks. But for our part, now that we have set forth these facts at sufficient length, we shall record what remains to be said about Theseus. 4.62. 1. Deucalion, the eldest of the sons of Minos, while he was ruler of Crete, formed an alliance with the Athenians and united his own sister Phaedra in marriage to Theseus. After the marriage Theseus sent his son Hippolytus, who had been born to him by the Amazon, to Troezen to be reared among the brothers of Aethra, and by Phaedra he begat Acamas and Demophon.,2. A short time after this Hippolytus returned to Athens for the celebration of the mysteries, and Phaedra, becoming enamoured of him because of his beauty, at that time, after he had returned to Troezen, erected a temple of Aphroditê beside the acropolis at the place whence one can look across and see Troezen, but at a later time, when she was stopping together with Theseus at the home of Pittheus, she asked Hippolytus to lie with her. Upon his refusal to do so Phaedra, they say, was vexed, and on her return to Athens she told Theseus that Hippolytus had proposed lying with her.,3. And since Theseus had his doubts about the accusation, he sent for Hippolytus in order to put him to the test, whereupon Phaedra, fearing the result of the examination, hanged herself; as for Hippolytus, who was driving a chariot when he heard of the accusation, he was so distraught in spirit that the horses got out of control and ran away with him, and in the event the chariot was smashed to bits and the youth, becoming entangled in the leathern thongs, was dragged along till he died.,4. Hippolytus, then, since he had ended his life because of his chastity, received at the hands of the Troezenians honours equal to those offered to the gods, but Theseus, when after these happenings he was overpowered by a rival faction and banished from his native land, met his death on foreign soil. The Athenians, however, repenting of what they had done, brought back his bones and accorded him honours equal to those offered to the gods, and they set aside in Athens a sacred precinct which enjoyed the right of sanctuary and was called after him the Theseum. 4.63. 1. Since we have duly set forth the story of Theseus, we shall discuss in turn the rape of Helen and the wooing of Persephonê by Peirithoüs; for these deeds are interwoven with the affairs of Theseus. Peirithoüs, we are told, the son of Ixion, when his wife Hippodameia died leaving behind her a son Polypoetes, came to visit Theseus at Athens.,2. And finding on his arrival that Phaedra, the wife of Theseus, was dead, he persuaded him to seize and carry off Helen, the daughter of Leda and Zeus, who was only ten years of age, but excelled all women in beauty. When they arrived in Lacedaemon with a number of companions and had found a favourable occasion, they assisted each other in seizing Helen and carrying her off to Athens.,3. Thereupon they agreed among themselves to cast lots, and the one who had drawn the lot was to marry Helen and aid the other in getting another woman as wife, and in so doing to endure any danger. When they had exchanged oaths to this effect they cast lots, and it turned out that by the lot Theseus won her. Theseus, then, got the maiden for his own in the manner we have described; but since the Athenians were displeased at what had taken place, Theseus in fear of them got Helen off safely to Aphidna, one of the cities of Attica. With her he stationed his mother Aethra and the bravest men among his friends to serve as guardians of the maiden.,4. Peirithoüs now decided to seek the hand of Persephonê in marriage, and when he asked Theseus to make the journey with him Theseus at first endeavoured to dissuade him and to turn him away from such a deed as being impious; but since Peirithoüs firmly insisted upon it Theseus was bound by the oaths to join with him in the deed. And when they had at last made their way below to the regions of Hades, it came to pass that because of the impiety of their act they were both put in chains, and although Theseus was later let go by reason of the favour with which Heracles regarded him, Peirithoüs because of the impiety remained in Hades, enduring everlasting punishment; but some writers of myths say that both of them never returned.,5. While this was taking place, they say that Helen's brothers, the Dioscori, came up in arms against Aphidna, and taking the city razed it to the ground, and that they brought back Helen, who was still a virgin, to Lacedaemon and along with her, to serve as a slave, Aethra, the mother of Theseus. 4.82. 1. As for Aristaeus, after the death of Acteon, we are told, he went to the oracle of his father, Apollo, who prophesied to him that he was to change his home to the island of Ceos and told him likewise of the honours which would be his among the Ceans.,2. To this island he sailed, but since a plague prevailed throughout Greece the sacrifice he offered there was on behalf of all the Greeks. And since the sacrifice was made at the time of the rising of the star Sirius, which is the period when the etesian winds customarily blow, the pestilential diseases, we are told, came to an end.,3. Now the man who ponders upon this event may reasonably marvel at the strange turn which fortune took; for the same man who saw his son done to death by the dogs likewise put an end to the influence of that star which, of all the stars of heaven, bears the same name and is thought to bring destruction upon mankind, and by so doing was responsible for saving the lives of the rest.,4. We are further informed that Aristaeus left descendants behind on the island of Ceos and then returned to Libya, from where he set forth with the aid of his mother, a Nymph, and put ashore on the island of Sardinia. Here he made his home, and since he loved the island because of its beauty, he set out plantings in it and brought it under cultivation, whereas formerly it had lain waste.,5. And after this he visited other islands and spent some time in Sicily, where, because of the abundance of the fruits on the island and the multitude of flocks and herds which grazed there, he was eager to display to its inhabitants the benefactions which were his to bestow. Consequently among the inhabitants of Sicily, as men say, Aristaeus received especial honour as a god, in particular by those who harvested the fruit of the olive-tree.,6. And finally, as the myths relate, he visited Dionysus in Thrace and was initiated into his secret rites, and during his stay in the company of the god he learned from him much useful knowledge. And after dwelling some time in the neighbourhood of Mount Haemus he never was seen again of men, and became the recipient of immortal honours not only among the barbarians of that region but among the Greeks as well. 8.32. 1. The Locrians sent to Sparta asking her aid in war. The Lacedaemonians, however, hearing of the great military strength of the inhabitants of Croton, replied, as if responding in a perfunctory manner, and as though the Locrians could be saved only in the way they suggested, that they were giving the Locrians for allies the sons of Tyndareüs. And the ambassadors, whether under the guidance of the providence of God or because they took the reply as an omen, accepted the aid they proffered, and after they had received favourable signs in a sacrifice, they prepared a couch on their ship for the Dioscori and sailed back to their native land. 11.34.2. Leotychides the Lacedaemonian and Xanthippus the Athenian, the commanders of the naval force, after the battle of Salamis collected the fleet in Aegina, and after spending some days there they sailed to Delos with two hundred and fifty triremes. And while they lay at anchor there, ambassadors came to them from Samos asking them to liberate the Greeks of Asia. 12.39.4. Now when the Athenians voted to exclude the Megarians from both their market and harbours, the Megarians turned to the Spartans for aid. And the Lacedaemonians, being won over by the Megarians, in the most open manner dispatched ambassadors in accordance with the decision of the Council of the League, ordering the Athenians to rescind the action against the Megarians and threatening, if they did not accede, to wage war upon them together with the forces of their allies. 12.39.5. When the Assembly convened to consider the matter, Pericles, who far excelled his fellow citizens in skill of oratory, persuaded the Athenians not to rescind the action, saying that for them to accede to the demands of the Lacedaemonians, contrary to their own interests, would be the first step toward slavery. Accordingly he advised that they bring their possessions from the countryside into the city and fight it out with the Spartans by means of their command of the sea. 17.49. 1. In the archonship of Aristophanes at Athens, the consuls at Rome were Spurius Postumius and Titus Veturius. In this year King Alexander set in order the affairs of Gaza and sent off Amyntas with ten ships to Macedonia, with orders to enlist the young men who were fit for military service. He himself with all his army marched on to Egypt and secured the adhesion of all its cities without striking a blow.,2. For since the Persians had committed impieties against the temples and had governed harshly, the Egyptians welcomed the Macedonians. Having settled the affairs of Egypt, Alexander went off to the Temple of Ammon, where he wished to consult the oracle of the god. When he had advanced half way along the coast, he was met by envoys from the people of Cyrenê, who brought him a crown and magnificent gifts, among which were three hundred chargers and five handsome four-horse chariots.,3. He received the envoys cordially and made a treaty of friendship and alliance with them; then he continued with his travelling companions on to the temple. When he came to the desert and waterless part, he took on water and began to cross a country covered with an infinite expanse of sand. In four days their water had given out and they suffered from fearful thirst.,4. All fell into despair, when suddenly a great storm of rain burst from the heavens, ending their shortage of water in a way which had not been foreseen, and which, therefore, seemed to those so unexpectedly rescued to have been due to the action of divine Providence.,5. They refilled their containers from a hollow in the ground, and again with a four days' supply in case marched for four days and came out of the desert. at one point, when their road could not be traced because of the sand dunes, the guide pointed out to the king that crows cawing on their right were calling their attention to the route which led to the temple.,6. Alexander took this for an omen, and thinking that the god was pleased by his visit pushed on with speed. First he came to the soâcalled Bitter Lake, and then, proceeding another hundred furlongs, he passed by the Cities of Ammon. Then, after a journey of one day, he approached the sanctuary. |
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43. Dionysius of Halycarnassus, Roman Antiquities, 4.25.3, 7.20.1, 9.26.9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185, 198 | 4.25.3. When he had arranged affairs in the city in the best manner, he conceived a desire to perpetuate his memory with posterity by some illustrious enterprise. And upon turning his attention to the monuments both of ancient kings and statesmen by which they had gained reputation and glory, he did not envy either that Assyrian woman for having built the walls of Babylon, or the kings of Egypt for having raised the pyramids at Memphis, or any other prince for whatever monument he might have erected as a display of his riches and of the multitude of workmen at his command. On the contrary, he regarded all these things as trivial and ephemeral and unworthy of serious attention, mere beguilements for the eyes, but no real aids to the conduct of life or to the administration of public affairs, since they led to nothing more than a reputation for great felicity on the part of those who built them. But the things that he regarded as worthy of praise and emulation were the works of the mind, the advantages from which are enjoyed by the greatest number of people and for the greatest length of time. And of all the achievements of this nature he admired most the plan of Amphictyon, the son of Hellen, who, seeing the Greek nation weak and easy to be destroyed by the barbarians who surrounded them, brought them together in a general council and assemblage of the whole nation, named after him the Amphictyonic council; and then, apart from the particular laws by which each city was governed, established others common to all, which they call the Amphictyonic laws, in consequence of which they lived in mutual friendship, and fulfilling the obligations of kinship by their actions rather than by their professions, continued troublesome and formidable neighbours to the barbarians. 7.20.1. The consuls appointed to succeed them, Marcus Minucius Augurinus and Aulus Sempronius Atratinus, who were both invested with this magistracy for the second time, being men not unskilled either in arms or in debate, took great care to supply the city plentifully with both corn and all other provisions, believing that the harmony of the masses depended on their well-being in this respect. Nevertheless, it was not their good fortune to obtain both these ends at the same time, but the surfeit of good things was accompanied by the insolence of those who had the benefit of them. 9.26.9. Accordingly, the people did not think it fitting either to hold festival as for a glorious victory or to mourn as for a great and irreparable calamity; and the senate, while ordering the required sacrifices to be offered to the gods, did not permit the consuls to conduct the triumphal procession in token of a victory. A few days later the city was filled with all sorts of provisions, as not only the men who had been sent out by the commonwealth but also those who were accustomed to carry on this trade had brought in much corn; consequently, everybody enjoyed the same abundance as aforetime. |
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| 44. Dionysius of Halycarnassus, On Thucydides, 15 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213 |
| 45. Livy, History, 7.2.2, 7.27.1, 8.25.5, 22.10.9 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 46. Phlegon of Tralles, Macrobii (Part of Fragmenta), 1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 220 |
| 47. Plutarch, Solon, 11 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196 |
| 48. Plutarch, Table Talk, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190, 191 |
| 49. Plutarch, Placita Philosophorum (874D-911C), 7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 196 |
50. Plutarch, Pericles, 8.5, 8.7, 29.4, 30.3 (1st cent. CE - 2nd 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, 212, 213, 216, 218| 8.5. ἔγγραφον μὲν οὖν οὐδὲν ἀπολέλοιπε πλὴν τῶν ψηφισμάτων· ἀπομνημονεύεται δʼ ὀλίγα παντάπασιν· οἷον τὸ τὴν Αἴγιναν ὡς λήμην τοῦ Πειραιῶς ἀφελεῖν κελεῦσαι, καὶ τὸ τὸν πόλεμον ἤδη φάναι καθορᾶν ἀπὸ Πελοποννήσου προσφερόμενον. καί ποτε τοῦ Σοφοκλέους, ὅτε συστρατηγῶν ἐξέπλευσε μετʼ αὐτοῦ, παῖδα καλὸν ἐπαινέσαντος, οὐ μόνον, ἔφη, τὰς χεῖρας, ὦ Σοφόκλεις, δεῖ καθαρὰς ἔχειν τὸν στρατηγόν, ἀλλὰ καὶ τὰς ὄψεις. 29.4. χαλεπαίνουσι δὲ τοῖς Κορινθίοις καὶ κατηγοροῦσι τῶν Ἀθηναίων ἐν Λακεδαίμονι προσεγένοντο Μεγαρεῖς, αἰτιώμενοι πάσης μὲν ἀγορᾶς, πάντων δὲ λιμένων, ὧν Ἀθηναῖοι κρατοῦσιν, εἴργεσθαι καὶ ἀπελαύνεσθαι παρὰ τὰ κοινὰ δίκαια καὶ τοὺς γεγενημένους ὅρκους τοῖς Ἕλλησιν· Αἰγινῆται δὲ κακοῦσθαι δοκοῦντες καὶ βίαια πάσχειν ἐποτνιῶντο κρύφα πρὸς τοὺς Λακεδαιμονίους, φανερῶς ἐγκαλεῖν τοῖς Ἀθηναίοις οὐ θαρροῦντες. ἐν δὲ τούτῳ καὶ Ποτίδαια, πόλις ὑπήκοος Ἀθηναίων, ἄποικος δὲ Κορινθίων, ἀποστᾶσα καὶ πολιορκουμένη μᾶλλον ἐπετάχυνε τὸν πόλεμον. 30.3. τοῦτο μὲν οὖν τὸ ψήφισμα Περικλέους ἐστὶν εὐγνώμονος καὶ φιλανθρώπου δικαιολογίας ἐχόμενον· ἐπεὶ δʼ ὁ πεμφθεὶς κῆρυξ Ἀνθεμόκριτος αἰτίᾳ τῶν Μεγαρέων ἀποθανεῖν ἔδοξε, γράφει ψήφισμα κατʼ αὐτῶν Χαρῖνος, ἄσπονδον μὲν εἶναι καὶ ἀκήρυκτον ἔχθραν, ὃς δʼ ἂν ἐπιβῇ τῆς Ἀττικῆς Μεγαρέων θανάτῳ ζημιοῦσθαι, τοὺς δὲ στρατηγούς, ὅταν ὀμνύωσι τὸν πάτριον ὅρκον, ἐπομνύειν ὅτι καὶ δὶς ἀνὰ πᾶν ἔτος εἰς τὴν Μεγαρικὴν ἐμβαλοῦσι· ταφῆναι δʼ Ἀνθεμόκριτον παρὰ τὰς Θριασίας πύλας, αἳ νῦν Δίπυλον ὀνομάζονται. | 8.5. In writing he left nothing behind him except the decrees which he proposed, and only a few in all of his memorable sayings are preserved, as, for instance, his urging the removal of Aegina as the eye-sore of the Piraeus, and his declaring that he already beheld war swooping down upon them from Peloponnesus. Once also when Sophocles, who was general with him on a certain naval expedition, Against Samos, 440-439 B.C. praised a lovely boy, he said: It is not his hands only, Sophocles, that a general must keep clean, but his eyes as well. 29.4. The Corinthians were incensed at this procedure, and denounced the Athenians at Sparta, and were joined by the Megarians, who brought their complaint that from every market-place and from all the harbors over which the Athenians had control, they were excluded and driven away, contrary to the common law and the formal oaths of the Greeks; the Aeginetans also, deeming themselves wronged and outraged, kept up a secret wailing in the ears of the Lacedaemonians, since they had not the courage to accuse the Athenians openly. At this juncture Potidaea, too, a city that was subject to Athens, although a colony of Corinth, revolted, and the siege laid to her hastened on the war all the more. 30.3. This decree, at any rate, is the work of Pericles, and aims at a reasonable and humane justification of his course. But after the herald who was sent, Anthemocritus, had been put to death through the agency of the Megarians, as it was believed, Charinus proposed a decree against them, to the effect that there be irreconcilable and implacable enmity on the part of Athens towards them, and that whosoever of the Megarians should set foot on the soil of Attica be punished with death; and that the generals, whenever they should take their ancestral oath of office, add to their oath this clause, that they would invade the Megarid twice during each succeeding year; and that Anthemocritus be buried honorably at the Thriasian gates, which are now called the Dipylum. |
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51. Plutarch, Cimon, 6.2, 7.3-7.6, 8.1-8.4, 9.1, 9.6, 10.3-10.7, 11.2, 13.5-13.7, 14.2-14.4, 16.1, 16.3, 16.9, 19.5 (1st cent. CE - 2nd 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, 216, 217| 6.2. ἔπειτα Παυσανίου τοῖς μὲν βαρβάροις διαλεγομένου περὶ προδοσίας καὶ βασιλεῖ γράφοντος ἐπιστολάς, τοῖς δὲ συμμάχοις τραχέως καὶ αὐθαδῶς προσφερομένου καὶ πολλὰ διʼ ἐξουσίαν καὶ ὄγκον ἀνόητον ὑβρίζοντος, ὑπολαμβάνων πράως τοὺς ἀδικουμένους καὶ φιλανθρώπως ἐξομιλῶν ἔλαθεν οὐ διʼ ὅπλων τὴν τῆς Ἑλλάδος ἡγεμονίαν, ἀλλὰ λόγῳ καὶ ἤθει παρελόμενος. 7.3. οὕτω δὲ λαβὼν τὴν πόλιν ἄλλο μὲν οὐδὲν ἀξιόλογον ὠφελήθη, τῶν πλείστων τοῖς βαρβάροις συγκατακαέντων, τὴν δὲ χώραν εὐφυεστάτην οὖσαν καὶ καλλίστην οἰκῆσαι παρέδωκε τοῖς Ἀθηναίοις. καὶ τοὺς Ἑρμᾶς αὐτῷ τοὺς λιθίνους ὁ δῆμος ἀναθεῖναι συνεχώρησεν, ὧν ἐπιγέγραπται τῷ μὲν πρώτῳ· 7.4. 7.5. τῷ δὲ τρίτῳ· 8.1. ταῦτα καίπερ οὐδαμοῦ τὸ Κίμωνος ὄνομα δηλοῦντα τιμῆς ὑπερβολὴν ἔχειν ἐδόκει τοῖς τότε ἀνθρώποις. οὔτε γὰρ Θεμιστοκλῆς τοιούτου τινὸς οὔτε Μιλτιάδης ἔτυχεν, ἀλλὰ τούτῳ γε θαλλοῦ στέφανον αἰτοῦντι Σωφάνης ὁ Δεκελεὺς ἐκ μέσου τῆς ἐκκλησίας ἀναστὰς ἀντεῖπεν, οὐκ εὐγνώμονα μέν, ἀρέσασαν δὲ τῷ δήμῳ τότε φωνὴν ἀφείς· ὅταν γάρ, ἔφη, μόνος ἀγωνισάμενος, ὦ Μιλτιάδη, νικήσῃς τοὺς βαρβάρους, τότε καὶ τιμᾶσθαι μόνος ἀξίου. 8.2. διὰ τί τοίνυν τὸ Κίμωνος ὑπερηγάπησαν ἔργον; ἢ ὅτι τῶν μὲν ἄλλων στρατηγούντων ὑπὲρ τοῦ μὴ παθεῖν ἠμύνοντο τοὺς πολεμίους, τούτου δὲ καὶ ποιῆσαι κακῶς ἠδυνήθησαν ἐπὶ τὴν ἐκείνων αὐτοὶ στρατεύσαντες, καὶ προσεκτήσαντο χώρας αὐτήν τε τὴν Ἠϊόνα καὶ τὴν Ἀμφίπολιν οἰκίσαντες; 8.3. ὤικισαν δὲ καὶ Σκῦρον ἑλόντος Κίμωνος ἐξ αἰτίας τοιαύτης. Δόλοπες ᾤκουν τὴν νῆσον, ἐργάται κακοὶ γῆς· ληϊζόμενοι δὲ τὴν θάλασσαν ἐκ παλαιοῦ, τελευτῶντες οὐδὲ τῶν εἰσπλεόντων παρʼ αὐτοὺς καὶ χρωμένων ἀπείχοντο ξένων, ἀλλὰ Θετταλούς τινας ἐμπόρους περὶ τὸ Κτήσιον ὁρμισαμένους συλήσαντες εἷρξαν. 8.4. ἐπεὶ δὲ διαδράντες ἐκ τῶν δεσμῶν οἱ ἄνθρωποι δίκην κατεδικάσαντο τῆς πόλεως Ἀμφικτυονικήν, οὐ βουλομένων τὰ χρήματα τῶν πολλῶν συνεκτίνειν, ἀλλὰ τοὺς ἔχοντας καὶ διηρπακότας ἀποδοῦναι κελευόντων, δείσαντες ἐκεῖνοι πέμπουσι γράμματα πρὸς Κίμωνα, κελεύοντες ἥκειν μετὰ τῶν νεῶν ληψόμενον τὴν πόλιν ὑπʼ αὐτῶν ἐνδιδομένην. 9.1. συνδειπνῆσαι δὲ τῷ Κίμωνί φησιν ὁ Ἴων παντάπασι μειράκιον ἥκων εἰς Ἀθήνας ἐκ Χίου παρὰ Λαομέδοντι· καὶ τῶν σπονδῶν γενομένων παρακληθέντος παρακληθέντος, ᾄσαντος Bekker corrects, after Schafer, to παρακληθέντα, ᾄσαντα . ᾆσαι, καὶ ἄσαντος παρακληθέντος, ᾄσαντος Bekker corrects, after Schafer, to παρακληθέντα, ᾄσαντα . οὐκ ἀηδῶς ἐπαινεῖν τοὺς παρόντας ὡς δεξιώτερον Θεμιστοκλέους· ἐκεῖνον γὰρ ᾄδειν μὲν οὐ φάναι μαθεῖν οὐδὲ κιθαρίζειν, πόλιν δὲ ποιῆσαι μεγάλην καὶ πλουσίαν ἐπίστασθαι· 10.3. οἱ δʼ αὐτοὶ καὶ νόμισμα κομίζοντες ἄφθονον παριστάμενοι τοῖς κομψοῖς τῶν πενήτων ἐν ἀγορᾷ σιωπῇ τῶν κερματίων ἐνέβαλλον εἰς τὰς χεῖρας. ὧν δὴ καὶ Κρατῖνος ὁ κωμικὸς ἐν Ἀρχιλόχοις ἔοικε μεμνῆσθαι διὰ τούτων· 10.4. 10.5. ἔτι τοίνυν Γοργίας μὲν ὁ Λεοντῖνός φησι τὸν Κίμωνα τὰ χρήματα κτᾶσθαι μὲν ὡς χρῷτο, χρῆσθαι δὲ ὡς τιμῷτο, Κριτίας δὲ τῶν τριάκοντα γενόμενος ἐν ταῖς ἐλεγείαις εὔχεται· 10.6. οἱ μὲν γάρ, ἐφʼ οἷς ἡ πόλις μέγα φρονεῖ δικαίως, τό τε σπέρμα τῆς τροφῆς εἰς τοὺς Ἕλληνας ἐξέδωκαν ὑδάτων τε πηγαίων The lacuna can only be conjecturally filled. καὶ πυρὸς ἔναυσιν χρῄζουσιν ἀνθρώποις ἐδίδαξαν, ἐδίδαξαν Bekker corrects, with Schafer, to ἔδειξαν . ὁ δὲ τὴν μὲν οἰκίαν τοῖς πολίταις πρυτανεῖον ἀποδείξας κοινόν, ἐν δὲ τῇ χώρᾳ καρπῶν ἑτοίμων ἀπαρχὰς καὶ ὅσα ὧραι καλὰ φέρουσι χρῆσθαι καὶ λαμβάνειν ἅπαντα τοῖς ξένοις παρέχων, τρόπον τινὰ τὴν ἐπὶ Κρόνου μυθολογουμένην κοινωνίαν εἰς τὸν βίον αὖθις κατῆγεν. 10.7. οἱ δὲ ταῦτα κολακείαν ὄχλου καὶ δημαγωγίαν εἶναι διαβάλλοντες ὑπὸ τῆς ἄλλης ἐξηλέγχοντο τοῦ ἀνδρὸς προαιρέσεως ἀριστοκρατικῆς καὶ Λακωνικῆς οὔσης, ὅς γε καὶ Θεμιστοκλεῖ πέρα τοῦ δέοντος ἐπαίροντι τὴν δημοκρατίαν ἀντέβαινε μετʼ Ἀριστείδου, καὶ πρὸς Ἐφιάλτην ὕστερον χάριτι τοῦ δήμου καταλύοντα τὴν ἐξ Ἀρείου πάγου βουλὴν διηνέχθη, 11.2. Κίμων δὲ τὴν ἐναντίαν ὁδὸν ἐν τῇ στρατηγίᾳ πορευόμενος βίαν μὲν οὐδενὶ τῶν Ἑλλήνων προσῆγε, χρήματα δὲ λαμβάνων παρὰ τῶν οὐ βουλομένων στρατεύεσθαι καὶ ναῦς κενάς, ἐκείνους εἴα δελεαζομένους τῇ σχολῇ περὶ τὰ οἰκεῖα διατρίβειν, γεωργοὺς καὶ χρηματιστὰς ἀπολέμους ἐκ πολεμικῶν ὑπὸ τρυφῆς καὶ ἀνοίας γινομένους, τῶν δʼ Ἀθηναίων ἀνὰ μέρος πολλοὺς ἐμβιβάζων καὶ διαπονῶν ταῖς στρατείαις ἐν ὀλίγῳ χρόνῳ τοῖς παρὰ τῶν συμμάχων μισθοῖς καὶ χρήμασι δεσπότας αὐτῶν τῶν διδόντων ἐποίησε. 13.5. καίτοι Καλλισθένης οὔ φησι ταῦτα συνθέσθαι τὸν βάρβαρον, ἔργῳ δὲ ποιεῖν διὰ φόβον τῆς ἥττης ἐκείνης, καὶ μακρὰν οὕτως ἀποστῆναι τῆς Ἑλλάδος, ὥστε πεντήκοντα ναυσὶ Περικλέα καὶ τριάκοντα μόναις Ἐφιάλτην ἐπέκεινα πλεῦσαι Χελιδονίων καὶ μηδὲν αὐτοῖς ναυτικὸν ἀπαντῆσαι παρὰ τῶν βαρβάρων. 13.6. ἐν δὲ τοῖς ψηφίσμασιν, ἃ συνήγαγε Κρατερός, ἀντίγραφα συνθηκῶν ὡς γενομένων κατατέτακται. φασὶ δὲ καὶ βωμὸν εἰρήνης διὰ ταῦτα τοὺς Ἀθηναίους ἱδρύσασθαι, καὶ Καλλίαν τὸν πρεσβεύσαντα τιμῆσι διαφερόντως. πραθέντων δὲ τῶν αἰχμαλώτων λαφύρων εἴς τε τὰ ἄλλα χρήμασιν ὁ δῆμος ἐρρώσθη, καὶ τῇ ἀκροπόλει τὸ νότιον τεῖχος κατεσκεύασεν ἀπʼ ἐκείνης εὐπορήσας τῆς στρατείας. 13.7. λέγεται δὲ καὶ τῶν μακρῶν τειχῶν, ἃ σκέλη καλοῦσι, συντελεσθῆναι μὲν ὕστερον τὴν οἰκοδομίαν, τὴν δὲ πρώτην θεμελίωσιν εἰς τόπους ἑλώδεις καὶ διαβρόχους τῶν ἔργων ἐμπεσόντων ἐρεισθῆναι διὰ Κίμωνος ἀσφαλῶς, χάλικι πολλῇ καὶ λίθοις βαρέσι τῶν ἑλῶν πιεσθέντων, ἐκείνου χρήματα πορίζοντος καὶ διδόντος. 14.2. ἐκ δὲ τούτου Θασίους μὲν ἀποστάντας Ἀθηναίων καταναυμαχήσας τρεῖς καὶ τριάκοντα ναῦς ἔλαβε καὶ τὴν πόλιν ἐξεπολιόρκησε καὶ τὰ χρυσεῖα τὰ πέραν Ἀθηναίοις προσεκτήσατο καὶ χώραν, ἧς ἐπῆρχον Θάσιοι, παρέλαβεν. ἐκεῖθεν δὲ ῥᾳδίως ἐπιβῆναι Μακεδονίας καὶ πολλὴν ἀποτεμέσθαι παρασχόν, ὡς ἐδόκει, μὴ θελήσας αἰτίαν ἔσχε δώροις ὑπὸ τοῦ βασιλέως Ἀλεξάνδρου συμπεπεῖσθαι, καὶ δίκην ἔφυγε τῶν ἐχθρῶν συστάντων ἐπʼ αὐτόν. 14.3. ἀπολογούμενος δὲ πρὸς τοὺς δικαστὰς οὐκ Ἰώνων ἔφη προξενεῖν οὐδὲ Θεσσαλῶν, πλουσίων ὄντων, ὥσπερ ἑτέρους, ἵνα θεραπεύωνται καὶ λαμβάνωσιν, ἀλλὰ Λακεδαιμονίων, μιμούμενος καὶ ἀγαπῶν τὴν παρʼ αὐτοῖς εὐτέλειαν καὶ σωφροσύνην, ἧς οὐδένα προτιμᾶν πλοῦτον, ἀλλὰ πλουτίζων ἀπὸ τῶν πολεμίων τὴν πόλιν ἀγάλλεσθαι. 14.4. μνησθεὶς δὲ τῆς κρίσεως ἐκείνης ὁ Στησίμβροτός φησι τὴν Ἐλπινίκην ὑπὲρ τοῦ Κίμωνος δεομένην ἐλθεῖν ἐπὶ τὰς θύρας τοῦ Περικλέους (οὗτος γὰρ ἦν τῶν κατηγόρων ὁ σφοδρότατος), τὸν δὲ μειδιάσαντα γραῦς εἶ, φάναι, γραῦς, ὦ Ἐλπινίκη, ὡς τηλικαῦτα διαπράττεσθαι πράγματα· πλὴν ἔν γε τῇ δίκῃ πρᾳότατον γενέσθαι τῷ Κίμωνι καὶ πρὸς τὴν κατηγορίαν ἅπαξ ἀναστῆναι μόνον, ὥσπερ ἀφοσιούμενον. 16.1. ἦν μὲν οὖν ἀπʼ ἀρχῆς φιλολάκων· καὶ τῶν γε παίδων τῶν διδύμων τὸν ἕτερον Λακεδαιμόνιον ὠνόμασε, τὸν δʼ ἕτερον Ἠλεῖον, ἐκ γυναικὸς αὐτῷ Κλειτορίας γενομένους, ὡς Στησίμβροτος ἱστορεῖ· διὸ πολλάκις τὸν Περικλέα τὸ μητρῷον αὐτοῖς γένος ὀνειδίζειν. Διόδωρος δʼ ὁ Περιηγητὴς καὶ τούτους φησὶ καὶ τὸν τρίτον τῶν Κίμωνος υἱῶν Θεσσαλὸν ἐξ Ἰσοδίκης γεγονέναι τῆς Εὐρυπτολέμου τοῦ Μεγακλέους. 16.3. τὰ γὰρ πλεῖστα διʼ ἐκείνου τῶν Ἑλληνικῶν διεπράττετο, πρᾴως μὲν τοῖς συμμάχοις, κεχαρισμένως δὲ τοῖς Λακεδαιμονίοις ὁμιλοῦντος. ἔπειτα δυνατώτεροι γενόμενοι καὶ τὸν Κίμωνα τοῖς Σπαρτιάταις οὐκ ἠρέμα προσκείμενον ὁρῶντες ἤχθοντο. καὶ γὰρ αὐτὸς ἐπὶ παντὶ μεγαλύνων τὴν Λακεδαίμονα πρὸς Ἀθηναίους, καὶ μάλιστα ὅτε τύχοι μεμφόμενος αὐτοῖς ἢ παροξύνων, ὥς φησι Στησίμβροτος, εἰώθει λέγειν· ἀλλʼ οὐ Λακεδαιμόνιοί γε τοιοῦτοι. | 6.2. 7.3. 7.4. 7.5. 8.1. 8.2. 8.3. 8.4. 9.1. 10.3. 10.4. 10.5. 10.6. 10.7. 11.2. 13.5. 13.6. 13.7. 14.2. 14.3. 14.4. 16.1. 16.3. |
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52. Plutarch, Demetrius, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213| 1.2. ἡ μὲν γὰρ αἴσθησις οὐδέν τι μᾶλλον ἐπὶ λευκῶν ἢ μελάνων διαγνώσει γέγονεν, οὐδὲ γλυκέων ἢ πικρῶν, οὐδὲ μαλακῶν καὶ εἰκόντων ἢ σκληρῶν καὶ ἀντιτύπων, ἀλλʼ ἔργον αὐτῆς ἑκάστοις ἐντυγχάνουσαν ὑπὸ πάντων τε κινεῖσθαι καὶ κινουμένην πρὸς τὸ φρονοῦν ἀναφέρειν ὡς πέπονθεν. αἱ δὲ τέχναι μετὰ λόγου συνεστῶσαι πρὸς αἵρεσιν καὶ λῆψιν οἰκείου τινός, φυγὴν δὲ καὶ διάκρουσιν ἀλλοτρίου, τὰ μὲν ἀφʼ αὑτῶν προηγουμένως, τὰ δὲ ὑπὲρ τοῦ φυλάξασθαι κατὰ συμβεβηκὸς ἐπιθεωροῦσι· | 1.2. |
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| 53. Plutarch, On The Delays of Divine Vengeance, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
54. Plutarch, Aristides, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214| 8.1. τρίτῳ δʼ ἔτει Ξέρξου διὰ Θετταλίας καὶ Βοιωτίας ἐλαύνοντος ἐπὶ τὴν Ἀττικήν, λύσαντες τὸν νόμον ἐψηφίσαντο τοῖς μεθεστῶσι κάθοδον, μάλιστα φοβούμενοι τὸν Ἀριστείδην, μὴ προσθέμενος τοῖς πολεμίοις διαφθείρῃ καὶ μεταστήσῃ πολλοὺς τῶν πολιτῶν πρὸς τὸν βάρβαρον, οὐκ ὀρθῶς στοχαζόμενοι τοῦ ἀνδρός, ὅς γε καὶ πρὸ τοῦ δόγματος τούτου διετέλει προτρέπων καὶ παροξύνων τοὺς Ἕλληνας ἐπὶ τὴν ἐλευθερίαν, καὶ μετὰ τὸ δόγμα τοῦτο, Θεμιστοκλέους στρατηγοῦντος αὐτοκράτορος, πάντα συνέπραττε καὶ συνεβούλευεν, ἐνδοξότατον ἐπὶ σωτηρίᾳ κοινῇ ποιῶν τὸν ἔχθιστον. | 8.1. |
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55. Plutarch, Sayings of The Spartans, 8.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214| 8.1. Ἀκρότατος, ἐπεὶ οἱ γονεῖς αὐτὸν ἄδικόν τι συμπρᾶξαι αὐτοῖς ἠξίουν, μέχρι τινὸς ἀντέλεγεν· ὡς δὲ ἐνέκειντο, εἶπεν ἕως μὲν παρʼ ὑμῖν ἦν, οὐκ ἠπιστάμην δικαιοσύνης οὐδεμίαν ἔννοιαν ἐπεὶ δὲ με τῇ πατρίδι παρέδοτε καὶ τοῖς ταύτης νόμοις, ἔτι δὲ δὲ scrib. vid. δʼ ἐν δικαιοσύνῃ καὶ καλοκαγαθίᾳ ἐπαιδεύσατε ὡς ἠδύνασθε, τούτοις πειράσομαι ἢ ἢ ] μᾶλλον ἢ ? ὑμῖν ἕπεσθαι· καὶ ἐπεὶ θέλετε ἄριστα πράττειν, ἄριστα δὲ τὰ δίκαιά ἐστι καὶ ἰδιώτῃ καὶ πολὺ μᾶλλον ἄρχοντι, πράξω ἃ θέλετε ἃ δὲ λέγετε παραιτήσομαι. | 8.1. Acrotatus, when his parents claimed it was his duty to co-operate with them in some unjust action, spoke in opposition up to a certain limit. But when they insisted, he said, While I was with you, I had not the slightest idea of justice; but since you have surrendered me to our country and its laws, and, besides, have had me instructed in justice and honourable conduct so far as lay in your power, I shall try to follow these rather than you. And since your wish is for me to do what is best, and since what is just is best both for a private citizen, and much more so for a ruler, I will do what you wish; but as for what you propose I shall beg to be excused. Cf. a similar remark of Agesilaus, Moralia , 534 D. |
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56. Plutarch, Alexander The Great, 27.1 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68| 27.1. ἐν γοῦν τῇ τότε πορείᾳ τὰ συντυχόντα ταῖς ἀπορίαις παρὰ τοῦ θεοῦ βοηθήματα τῶν ὑστέρων χρησμῶν ἐπιστεύθη μᾶλλον τρόπον δέ τινα καὶ τοῖς χρησμοῖς ἡ πίστις ἐκ τούτων ὑπῆρξε, πρῶτον μὲν γὰρ ἐκ Διὸς ὕδωρ πολὺ καὶ διαρκεῖς ὑετοὶ γενόμενοι τόν τε τῆς δίψης φόβον ἔλυσαν, καὶ τὴν ξηρότητα κατασβέσαντες τῆς ἄμμου, νοτερᾶς γενομένης καὶ πρὸς αὑτὴν ξυμπεσούσης, εὔπνουν τόν ἀέρα καὶ καθαρώτερον παρέσχον. | 27.1. At all events, during the journey which he made at this time, the assistance rendered him by Heaven in his perplexities met with more credence than the oracles which he afterwards received, nay, in a way, the oracles obtained credence in consequence of such assistance. For, to begin with, much rain from heaven and persistent showers removed all fear of thirst, quenched the dryness of the sand, so that it became moist and compact, and made the air purer and good to breathe. |
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57. Plutarch, Demosthenes, 1.2 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213| 1.2. γελοῖον γάρ εἴ τις οἴοιτο τὴν Ἰουλίδα, μέρος μικρὸν οὖσαν οὐ μεγάλης νήσου τῆς Κέω, καὶ τὴν Αἴγιναν, ἣν τῶν Ἀττικῶν τις ἐκέλευεν ὡς λήμην ἀφαιρεῖν τοῦ Πειραιῶς, ὑποκριτὰς μὲν ἀγαθοὺς τρέφειν καὶ ποιητάς, ἄνδρα δʼ οὐκ ἄν ποτε δύνασθαι δίκαιον καὶ αὐτάρκη καὶ νοῦν ἔχοντα καὶ μεγαλόψυχον προενεγκεῖν. | 1.2. |
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58. Plutarch, Themistocles, 1.1, 3.5, 4.1, 5.4-5.5, 6.4, 15.2, 17.4, 19.1 (1st cent. CE - 2nd 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, 217, 218| 1.1. ὥσπερ ἐν ταῖς γεωγραφίαις, ὦ Σόσσιε Σενεκίων, οἱ ἱστορικοὶ τὰ διαφεύγοντα τὴν γνῶσιν αὐτῶν τοῖς ἐσχάτοις μέρεσι τῶν πινάκων πιεζοῦντες, αἰτίας αἰτίας Amyot, Stephanus, Coraës, Sintenis 2 with C; Bekker and Sintenis 1 have ἐνίοις ( explaining some by saying ). παραγράφουσιν ὅτι τὰ δʼ ἐπέκεινα θῖνες ἄνυδροι καὶ θηριώδεις ἢ πηλὸς ἀϊδνὴς ἢ σκυθικὸν κρύος ἢ πέλαγος πεπηγός, οὕτως ἐμοὶ περὶ τὴν τῶν βίων τῶν παραλλήλων γραφήν, τὸν ἐφικτὸν εἰκότι λόγῳ καὶ βάσιμον ἱστορίᾳ πραγμάτων ἐχομένῃ χρόνον διελθόντι, περὶ τῶν ἀνωτέρω καλῶς εἶχεν εἰπεῖν· τὰ δʼ ἐπέκεινα τερατώδη καὶ τραγικὰ ποιηταὶ καὶ μυθογράφοι νέμονται, καὶ οὐκέτʼ ἔχει πίστιν οὐδὲ σαφήνειαν. 3.5. φράσας δὲ πρὸς μόνην ἐκείνην, καὶ διακελευσάμενος, ἂν υἱὸς ἐξ αὐτοῦ γένηται, καὶ λαβὼν ἀνδρὸς ἡλικίαν δυνατὸς ᾖ τὴν πέτραν ἀναστῆσαι καὶ ὑφελεῖν τὰ καταλειφθέντα, πέμπειν πρὸς αὐτὸν ἔχοντα ταῦτα μηδενὸς εἰδότος, ἀλλʼ ὡς ἔνεστι μάλιστα λανθάνοντα πάντας (ἰσχυρῶς γὰρ ἐδεδοίκει τοὺς Παλλαντίδας, ἐπιβουλεύοντας αὐτῷ καὶ διὰ τὴν ἀπαιδίαν καταφρονοῦντας· ἦσαν δὲ πεντήκοντα παῖδες ἐκ Πάλλαντος γεγονότες), ἀπῄει. 4.1. τεκούσης δὲ τῆς Αἴθρας υἱόν, οἱ μὲν εὐθὺς ὀνομασθῆναι Θησέα λέγουσι διὰ τὴν τῶν γνωρισμάτων θέσιν, οἱ δὲ ὕστερον Ἀθήνησι παῖδα θεμένου τοῦ Αἰγέως αὐτόν. τρεφόμενον δὲ ὑπὸ τοῦ Πιτθέως ἐπιστάτην ἔχειν καὶ παιδαγωγὸν ὄνομα Κοννίδαν, ᾧ μέχρι νῦν Ἀθηναῖοι μιᾷ πρότερον ἡμέρᾳ τῶν Θησείων κριὸν ἐναγίζουσι, μεμνημένοι καὶ τιμῶντες πολὺ δικαιότερον ἢ Σιλανίωνα τιμῶσι καὶ Παρράσιον, εἰκόνων Θησέως γραφεῖς καὶ πλάστας γενομένους. 5.4. ὅπως οὖν μὴ παρέχοιεν ἐκ τῶν τριχῶν ἀντίληψιν τοῖς πολεμίοις ἀπεκείραντο. τοῦτο δὲ ἀμέλει καὶ Ἀλέξανδρον τὸν Μακεδόνα ἐννοήσαντά φασι προστάξαι τοῖς στρατηγοῖς ξυρεῖν τὰ γένεια τῶν Μακεδόνων, ὡς λαβὴν ταύτην ἐν ταῖς μάχαις οὖσαν προχειροτάτην. 6.4. ὁ γὰρ δὴ χρόνος ἐκεῖνος ἤνεγκεν ἀνθρώπους χειρῶν μὲν ἔργοις καὶ ποδῶν τάχεσι καὶ σωμάτων ῥώμαις, ὡς ἔοικεν, ὑπερφυεῖς καὶ ἀκαμάτους, πρὸς οὐδὲν δὲ τῇ φύσει χρωμένους ἐπιεικὲς οὐδὲ ὠφέλιμον, ἀλλʼ ὕβρει τε χαίροντας ὑπερηφάνῳ, καὶ ἀπολαύοντας τῆς δυνάμεως ὠμότητι καὶ πικρίᾳ, καὶ τῷ κρατεῖν τε καὶ βιάζεσθαι καὶ διαφθείρειν τὸ παραπῖπτον, αἰδῶ δὲ καὶ δικαιοσύνην καὶ τὸ ἴσον καὶ τὸ φιλάνθρωπον, ὡς ἀτολμίᾳ τοῦ ἀδικεῖν καὶ φόβῳ τοῦ ἀδικεῖσθαι τοὺς πολλοὺς ἐπαινοῦντας, οὐδὲν οἰομένους προσήκειν τοῖς πλέον ἔχειν δυναμένοις. 15.2. τοὺς δὲ παῖδας εἰς Κρήτην κομιζομένους ὁ μὲν τραγικώτατος μῦθος ἀποφαίνει τὸν Μινώταυρον ἐν τῷ Λαβυρίνθῳ διαφθείρειν, ἢ πλανωμένους αὐτοὺς καὶ τυχεῖν ἐξόδου μὴ δυναμένους ἐκεῖ καταθνήσκειν, τὸν δὲ Μινώταυρον, ὥσπερ Εὐριπίδης φησί, σύμμικτον εἶδος κἀποφώλιον βρέφος γεγονέναι, καὶ ταύρου μεμῖχθαι καὶ βροτοῦ διπλῇ φύσει. Nauck, 3Trag. Graec. Frag., p. 680. 17.4. πρότερον μὲν οὖν οὐδεμία σωτηρίας ἐλπὶς ὑπέκειτο· διὸ καὶ μέλαν ἱστίον ἔχουσαν, ὡς ἐπὶ συμφορᾷ προδήλῳ, τὴν ναῦν ἔπεμπον· τότε δὲ τοῦ Θησέως τὸν πατέρα θαρρύνοντος καὶ μεγαληγοροῦντος ὡς χειρώσεται τὸν Μινώταυρον, ἔδωκεν ἕτερον ἱστίον λευκὸν τῷ κυβερνήτῃ, κελεύσας ὑποστρέφοντα σωζομένου τοῦ Θησέως ἐπάρασθαι τὸ λευκόν, εἰ δὲ μή, τῷ μέλανι πλεῖν καὶ ἀποσημαίνειν τὸ πάθος. 19.1. ἐπεὶ δὲ κατέπλευσεν εἰς Κρήτην, ὡς μὲν οἱ πολλοὶ γράφουσι καὶ ᾄδουσι, παρὰ τῆς Ἀριάδνης ἐρασθείσης τὸ λίνον λαβών, καὶ διδαχθεὶς ὡς ἔστι τοῦ λαβυρίνθου τοὺς ἑλιγμοὺς διεξελθεῖν, ἀπέκτεινε τὸν Μινώταυρον καὶ ἀπέπλευσε τὴν Ἀριάδνην ἀναλαβὼν καὶ τοὺς ἠϊθέους. Φερεκύδης δὲ καὶ τὰ ἐδάφη τῶν Κρητικῶν νεῶν φησιν ἐκκόψαι τὸν Θησέα, τὴν δίωξιν ἀφαιρούμενον. | |
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59. Apollodorus, Bibliotheca, 3.12.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 183| 3.12.6. Ἕκτωρ μὲν οὖν Ἀνδρομάχην τὴν Ἠετίωνος γαμεῖ, Ἀλέξανδρος δὲ Οἰνώνην τὴν Κεβρῆνος τοῦ ποταμοῦ θυγατέρα. αὕτη παρὰ Ῥέας τὴν μαντικὴν μαθοῦσα προέλεγεν Ἀλεξάνδρῳ μὴ πλεῖν ἐπὶ Ἑλένην. μὴ πείθουσα δὲ εἶπεν, ἐὰν τρωθῇ, παραγενέσθαι πρὸς αὐτήν· μόνην 1 -- γὰρ θεραπεῦσαι δύνασθαι. τὸν δὲ Ἑλένην ἐκ Σπάρτης ἁρπάσαι, πολεμουμένης δὲ Τροίας τοξευθέντα ὑπὸ Φιλοκτήτου τόξοις Ἡρακλείοις πρὸς Οἰνώνην ἐπανελθεῖν εἰς Ἴδην. ἡ δὲ μνησικακοῦσα θεραπεύσειν 2 -- οὐκ ἔφη. Ἀλέξανδρος μὲν οὖν εἰς Τροίαν κομιζόμενος ἐτελεύτα, Οἰνώνη δὲ μετανοήσασα τὰ πρὸς θεραπείαν φάρμακα ἔφερε, καὶ καταλαβοῦσα αὐτὸν νεκρὸν ἑαυτὴν ἀνήρτησεν. ὁ δὲ Ἀσωπὸς ποταμὸς Ὠκεανοῦ καὶ Τηθύος, ὡς δὲ Ἀκουσίλαος λέγει, Πηροῦς καὶ Ποσειδῶνος, ὡς δέ τινες, Διὸς καὶ Εὐρυνόμης. τούτῳ Μετώπη γημαμένη 3 -- (Λάδωνος δὲ τοῦ ποταμοῦ θυγάτηρ αὕτη) δύο μὲν παῖδας ἐγέννησεν, Ἰσμηνὸν καὶ Πελάγοντα, εἴκοσι δὲ θυγατέρας, ὧν μὲν 4 -- μίαν Αἴγιναν ἥρπασε Ζεύς. ταύτην Ἀσωπὸς ζητῶν ἧκεν εἰς Κόρινθον, καὶ μανθάνει παρὰ Σισύφου τὸν ἡρπακότα εἶναι Δία. Ζεὺς δὲ Ἀσωπὸν μὲν κεραυνώσας διώκοντα πάλιν ἐπὶ τὰ οἰκεῖα ἀπέπεμψε ῥεῖθρα (διὰ τοῦτο μέχρι καὶ νῦν ἐκ τῶν τούτου ῥείθρων ἄνθρακες φέρονται), Αἴγιναν δὲ κομίσας 1 -- εἰς τὴν τότε Οἰνώνην λεγομένην νῆσον, νῦν δὲ Αἴγιναν ἀπʼ ἐκείνης κληθεῖσαν, μίγνυται, καὶ τεκνοῖ παῖδα ἐξ αὐτῆς Αἰακόν. τούτῳ Ζεὺς ὄντι μόνῳ ἐν τῇ νήσῳ τοὺς μύρμηκας ἀνθρώπους ἐποίησε. γαμεῖ δὲ Αἰακὸς Ἐνδηίδα τὴν Σκείρωνος, ἐξ ἧς αὐτῷ παῖδες ἐγένοντο Πηλεύς τε καὶ Τελαμών. Φερεκύδης δέ φησι Τελαμῶνα φίλον, οὐκ ἀδελφὸν Πηλέως εἶναι, ἀλλʼ Ἀκταίου παῖδα καὶ Γλαύκης τῆς Κυχρέως. μίγνυται δὲ αὖθις Αἰακὸς Ψαμάθῃ τῇ Νηρέως εἰς φώκην 1 -- ἠλλαγμένῃ διὰ τὸ μὴ βούλεσθαι συνελθεῖν, καὶ τεκνοῖ παῖδα Φῶκον. ἦν δὲ εὐσεβέστατος πάντων 2 -- Αἰακός. διὸ καὶ τὴν Ἑλλάδα κατεχούσης ἀφορίας διὰ Πέλοπα, ὅτι Στυμφάλῳ τῷ βασιλεῖ τῶν Ἀρκάδων πολεμῶν καὶ τὴν Ἀρκαδίαν ἑλεῖν μὴ δυνάμενος, προσποιησάμενος φιλίαν ἔκτεινεν αὐτὸν καὶ διέσπειρε μελίσας, χρησμοὶ 3 -- θεῶν ἔλεγον ἀπαλλαγήσεσθαι τῶν ἐνεστώτων κακῶν τὴν Ἑλλάδα, ἐὰν Αἰακὸς ὑπὲρ αὐτῆς εὐχὰς ποιήσηται ποιησαμένου δὲ εὐχὰς Αἰακοῦ τῆς ἀκαρπίας ἡ Ἑλλὰς ἀπαλλάττεται. τιμᾶται δὲ καὶ παρὰ Πλούτωνι τελευτήσας Αἰακός, καὶ τὰς κλεῖς τοῦ Ἅιδου φυλάττει. διαφέροντος δὲ ἐν τοῖς ἀγῶσι Φώκου, τοὺς ἀδελφοὺς 1 -- Πηλέα καὶ Τελαμῶνα ἐπιβουλεῦσαι· καὶ λαχὼν κλήρῳ Τελαμὼν συγγυμναζόμενον αὐτὸν βαλὼν δίσκῳ κατὰ τῆς κεφαλῆς κτείνει, καὶ κομίσας μετὰ Πηλέως κρύπτει κατά τινος ὕλης. φωραθέντος δὲ τοῦ φόνου φυγάδες ἀπὸ Αἰγίνης ὑπὸ Αἰακοῦ ἐλαύνονται. | |
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| 60. 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, 189, 190 |
61. Pausanias, Description of Greece, 1.4.4, 1.44.9, 2.29.6-2.29.9, 2.30.4, 10.7.1, 10.7.6, 10.8.7, 10.14, 10.24-10.31, 10.37.5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •zeus hellanios •aiakos, founder of zeus hellanios •zeus hellanios, aetiology •zeus hellanios, and claims to panhellenism •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece •zeus, hellanios •zeus hellanios, archaeology Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182, 196, 198, 199, 200, 203, 208, 209, 211, 212, 213, 219, 221, 222| 1.4.4. οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ. 1.44.9. ἐπὶ δὲ τοῦ ὄρους τῇ ἄκρᾳ Διός ἐστιν Ἀφεσίου καλουμένου ναός· φασὶ δὲ ἐπὶ τοῦ συμβάντος ποτὲ τοῖς Ἕλλησιν αὐχμοῦ θύσαντος Αἰακοῦ κατά τι δὴ λόγιον τῷ Πανελληνίῳ Διὶ ἐν Αἰγίνῃ †κομίσαντα δὲ ἀφεῖναι καὶ διὰ τοῦτο Ἀφέσιον καλεῖσθαι τὸν Δία. ἐνταῦθα καὶ Ἀφροδίτης ἄγαλμα καὶ Ἀπόλλωνός ἐστι καὶ Πανός. 2.29.6. προσπλεῦσαι δὲ Αἴγινά ἐστι νήσων τῶν Ἑλληνίδων ἀπορωτάτη· πέτραι τε γὰρ ὕφαλοι περὶ πᾶσαν καὶ χοιράδες ἀνεστήκασι. μηχανήσασθαι δὲ ἐξεπίτηδες ταῦτα Αἰακόν φασι λῃστειῶν τῶν ἐκ θαλάσσης φόβῳ, καὶ πολεμίοις ἀνδράσι μὴ ἄνευ κινδύνου εἶναι. πλησίον δὲ τοῦ λιμένος ἐν ᾧ μάλιστα ὁρμίζονται ναός ἐστιν Ἀφροδίτης, ἐν ἐπιφανεστάτῳ δὲ τῆς πόλεως τὸ Αἰάκειον καλούμενον, περίβολος τετράγωνος λευκοῦ λίθου. 2.29.7. ἐπειργασμένοι δέ εἰσι κατὰ τὴν ἔσοδον οἱ παρὰ Αἰακόν ποτε ὑπὸ τῶν Ἑλλήνων σταλέντες· αἰτίαν δὲ τὴν αὐτὴν Αἰγινήταις καὶ οἱ λοιποὶ λέγουσιν. αὐχμὸς τὴν Ἑλλάδα ἐπὶ χρόνον ἐπίεζε καὶ οὔτε τὴν ἐκτὸς ἰσθμοῦ χώραν οὔτε Πελοποννησίοις ὗεν ὁ θεός, ἐς ὃ ἐς Δελφοὺς ἀπέστειλαν ἐρησομένους τὸ αἴτιον ὅ τι εἴη καὶ αἰτήσοντας ἅμα λύσιν τοῦ κακοῦ. τούτοις ἡ Πυθία εἶπε Δία ἱλάσκεσθαι, χρῆναι δέ, εἴπερ ὑπακούσει σφίσιν, Αἰακὸν τὸν ἱκετεύσαντα εἶναι. 2.29.8. οὕτως Αἰακοῦ δεησομένους ἀποστέλλουσιν ἀφʼ ἑκάστης πόλεως· καὶ ὁ μὲν τῷ Πανελληνίῳ Διὶ θύσας καὶ εὐξάμενος τὴν Ἑλλάδα γῆν ἐποίησεν ὕεσθαι, τῶν δὲ ἐλθόντων ὡς αὐτὸν εἰκόνας ταύτας ἐποιήσαντο οἱ Αἰγινῆται. τοῦ περιβόλου δὲ ἐντὸς ἐλαῖαι πεφύκασιν ἐκ παλαιοῦ καὶ βωμός ἐστιν οὐ πολὺ ἀνέχων ἐκ τῆς γῆς· ὡς δὲ καὶ μνῆμα οὗτος ὁ βωμὸς εἴη Αἰακοῦ, λεγόμενόν ἐστιν ἐν ἀπορρήτῳ. 2.29.9. παρὰ δὲ τὸ Αἰάκειον Φώκου τάφος χῶμά ἐστι περιεχόμενον κύκλῳ κρηπῖδι, ἐπίκειται δέ οἱ λίθος τραχύς· καὶ ἡνίκα Φῶκον Τελαμὼν καὶ Πηλεὺς προηγάγοντο ἐς ἀγῶνα πεντάθλου καὶ περιῆλθεν ἐς Πηλέα ἀφεῖναι τὸν λίθον—οὗτος γὰρ ἀντὶ δίσκου σφίσιν ἦν—, ἑκὼν τυγχάνει τοῦ Φώκου. ταῦτα δὲ ἐχαρίζοντο τῇ μητρί· αὐτοὶ μὲν γὰρ ἐγεγόνεσαν ἐκ τῆς Σκίρωνος θυγατρός, Φῶκος δὲ οὐκ ἐκ τῆς αὐτῆς, ἀλλʼ ἐξ ἀδελφῆς Θέτιδος ἦν, εἰ δὴ τὰ ὄντα λέγουσιν Ἕλληνες. Πυλάδης τέ μοι καὶ διὰ ταῦτα φαίνεται καὶ οὐκ Ὀρέστου φιλίᾳ μόνον βουλεῦσαι Νεοπτολέμῳ τὸν φόνον. 2.30.4. τὸ δὲ Πανελλήνιον, ὅτι μὴ τοῦ Διὸς τὸ ἱερόν, ἄλλο τὸ ὄρος ἀξιόλογον εἶχεν οὐδέν. τοῦτο δὲ τὸ ἱερὸν λέγουσιν Αἰακὸν ποιῆσαι τῷ Διί· τὰ δὲ ἐς τὴν Αὐξησίαν καὶ Δαμίαν, ὡς οὐχ ὗεν ὁ θεὸς Ἐπιδαυρίοις, ὡς τὰ ξόανα ταῦτα ἐκ μαντείας ἐποιήσαντο ἐλαίας παρʼ Ἀθηναίων λαβόντες, ὡς Ἐπιδαύριοι μὲν οὐκ ἀπέφερον ἔτι Ἀθηναίοις ἃ ἐτάξαντο οἷα Αἰγινητῶν ἐχόντων τὰ ἀγάλματα, Ἀθηναίων δὲ ἀπώλοντο οἱ διαβάντες διὰ ταῦτα ἐς Αἴγιναν, ταῦτα εἰπόντος Ἡροδότου καθʼ ἕκαστον αὐτῶν ἐπʼ ἀκριβὲς οὔ μοι γράφειν κατὰ γνώμην ἦν εὖ προειρημένα, πλὴν τοσοῦτό γε ὅτι εἶδόν τε τὰ ἀγάλματα καὶ ἔθυσά σφισι κατὰ τὰ αὐτὰ καθὰ δὴ καὶ Ἐλευσῖνι θύειν νομίζουσιν. 10.7.1. ἔοικε δὲ ἐξ ἀρχῆς τὸ ἱερὸν τὸ ἐν Δελφοῖς ὑπὸ ἀνθρώπων ἐπιβεβουλεῦσθαι πλείστων ἤδη. οὗτός τε ὁ Εὐβοεὺς λῃστὴς καὶ ἔτεσιν ὕστερον τὸ ἔθνος τὸ Φλεγυῶν, ἔτι δὲ Πύρρος ὁ Ἀχιλλέως ἐπεχείρησεν αὐτῷ, καὶ δυνάμεως μοῖρα τῆς Ξέρξου, καὶ οἱ χρόνον τε ἐπὶ πλεῖστον καὶ μάλιστα τοῦ θεοῦ τοῖς χρήμασιν ἐπελθόντες οἱ ἐν Φωκεῦσι δυνάσται, καὶ ἡ Γαλατῶν στρατιά. ἔμελλε δὲ ἄρα οὐδὲ τῆς Νέρωνος ἐς πάντα ὀλιγωρίας ἀπειράτως ἕξειν, ὃς τὸν Ἀπόλλωνα πεντακοσίας θεῶν τε ἀναμὶξ ἀφείλετο καὶ ἀνθρώπων εἰκόνας χαλκᾶς. 10.7.6. μαρτυρεῖ δέ μοι καὶ τοῦ Ἐχεμβρότου τὸ ἀνάθημα, τρίπους χαλκοῦς ἀνατεθεὶς τῷ Ἡρακλεῖ τῷ ἐν Θήβαις· ἐπίγραμμα δὲ ὁ τρίπους εἶχεν· Ἐχέμβροτος Ἀρκὰς θῆκε τῷ Ἡρακλεῖ νικήσας τόδʼ ἄγαλμʼ Ἀμφικτυόνων ἐν ἀέθλοις, Ἕλλησι δʼ ἀείδων μέλεα καὶ ἐλέγους. κατὰ τοῦτο μὲν τῆς αὐλῳδίας ἐπαύσθη τὸ ἀγώνισμα· προσέθεσαν δὲ καὶ ἵππων δρόμον, ἀνηγορεύθη δὲ ἐπὶ τῷ ἅρματι Κλεισθένης ὁ Σικυῶνος τυραννήσας. 10.8.7. τῶν μὲν δὴ Μασσαλιωτῶν χαλκοῦν τὸ ἀνάθημά ἐστι· χρυσοῦ δὲ ἀσπίδα ὑπὸ Κροίσου τοῦ Λυδοῦ τῇ Ἀθηνᾷ τῇ Προνοίᾳ δοθεῖσαν, ἐλέγετο ὑπὸ τῶν Δελφῶν ὡς Φιλόμηλος αὐτὴν ἐσύλησε. πρὸς δὲ τῷ ἱερῷ τῆς Προνοίας Φυλάκου τέμενός ἐστιν ἥρωος· καὶ ὁ Φύλακος οὗτος ὑπὸ Δελφῶν ἔχει φήμην κατὰ τὴν ἐπιστρατείαν σφίσιν ἀμῦναι τὴν Περσῶν. 10.37.5. τὸ δὲ πεδίον τὸ ἀπὸ τῆς Κίρρας ψιλόν ἐστιν ἅπαν, καὶ φυτεύειν δένδρα οὐκ ἐθέλουσιν ἢ ἔκ τινος ἀρᾶς ἢ ἀχρεῖον τὴν γῆν ἐς δένδρων τροφὴν εἰδότες. λέγεται δὲ ἐς τὴν Κίρραν καὶ ἀπὸ τῆς Κίρρας τὸ ὄνομα τὸ ἐφʼ ἡμῶν τεθῆναι τῷ χωρίῳ φασίν. Ὅμηρος μέντοι Κρῖσαν ἔν τε Ἰλιάδι ὁμοίως καὶ ὕμνῳ τῷ ἐς Ἀπόλλωνα ὀνόματι τῷ ἐξ ἀρχῆς καλεῖ τὴν πόλιν. χρόνῳ δὲ ὕστερον οἱ ἐν τῇ Κίρρᾳ ἄλλα τε ἠσέβησαν ἐς τὸν Ἀπόλλωνα καὶ ἀπέτεμνον τοῦ θεοῦ τῆς χώρας. | 1.4.4. So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy. 1.44.9. On the top of the mountain is a temple of Zeus surnamed Aphesius (Releaser). It is said that on the occasion of the drought that once afflicted the Greeks Aeacus in obedience to an oracular utterance sacrificed in Aegina to Zeus God of all the Greeks, and Zeus rained and ended the drought, gaining thus the name Aphesius. Here there are also images of Aphrodite, Apollo, and Pan. 2.29.6. of the Greek islands, Aegina is the most difficult of access, for it is surrounded by sunken rocks and reefs which rise up. The story is that Aeacus devised this feature of set purpose, because he feared piratical raids by sea, and wished the approach to be perilous to enemies. Near the harbor in which vessels mostly anchor is a temple of Aphrodite, and in the most conspicuous part of the city what is called the shrine of Aeacus, a quadrangular enclosure of white marble. 2.29.7. Wrought in relief at the entrance are the envoys whom the Greeks once dispatched to Aeacus. The reason for the embassy given by the Aeginetans is the same as that which the other Greeks assign. A drought had for some time afflicted Greece , and no rain fell either beyond the Isthmus or in the Peloponnesus , until at last they sent envoys to Delphi to ask what was the cause and to beg for deliverance from the evil. The Pythian priestess bade them propitiate Zeus, saying that he would not listen to them unless the one to supplicate him were Aeacus. 2.29.8. And so envoys came with a request to Aeacus from each city. By sacrifice and prayer to Zeus, God of all the Greeks (Panellenios), he caused rain to fall upon the earth, and the Aeginetans made these likenesses of those who came to him. Within the enclosure are olive trees that have grown there from of old, and there is an altar which is raised but a little from the ground. That this altar is also the tomb of Aeacus is told as a holy secret. 2.29.9. Beside the shrine of Aeacus is the grave of Phocus, a barrow surrounded by a basement, and on it lies a rough stone. When Telamon and Peleus had induced Phocus to compete at the pentathlon, and it was now the turn of Peleus to hurl the stone, which they were using for a quoit, he intentionally hit Phocus. The act was done to please their mother; for, while they were both born of the daughter of Sciron, Phocus was not, being, if indeed the report of the Greeks be true, the son of a sister of Thetis. I believe it was for this reason, and not only out of friendship for Orestes, that Pylades plotted the murder of Neoptolemus. 2.30.4. The Mount of all the Greeks, except for the sanctuary of Zeus, has, I found, nothing else worthy of mention. This sanctuary, they say, was made for Zeus by Aeacus. The story of Auxesia and Damia, how the Epidaurians suffered from drought, how in obedience to an oracle they had these wooden images made of olive wood that they received from the Athenians, how the Epidaurians left off paying to the Athenians what they had agreed to pay, on the ground that the Aeginetans had the images, how the Athenians perished who crossed over to Aegina to fetch them—all this, as Herodotus Hdt. 5.82-87 has described it accurately and in detail, I have no intention of relating, because the story has been well told already; but I will add that I saw the images, and sacrificed to them in the same way as it is customary to sacrifice at Eleusis . 10.7.1. It seems that from the beginning the sanctuary at Delphi has been plotted against by a vast number of men. Attacks were made against it by this Euboean pirate, and years afterwards by the Phlegyan nation; furthermore by Pyrrhus, son of Achilles, by a portion of the army of Xerxes, by the Phocian chieftains, whose attacks on the wealth of the god were the longest and fiercest, and by the Gallic invaders. It was fated too that Delphi was to suffer from the universal irreverence of Nero, who robbed Apollo of five hundred bronze statues, some of gods, some of men. 10.7.6. What I say is confirmed by the votive offering of Echembrotus, a bronze tripod dedicated to the Heracles at Thebes . The tripod has as its inscription:— Echembrotus of Arcadia dedicated this pleasant gift to Heracles When he won a victory at the games of the Amphictyons, Singing for the Greeks tunes and lamentations. In this way the competition in singing to the flute was dropped. But they added a chariot-race, and Cleisthenes, the tyrant of Sicyon , was proclaimed victor in the chariot-race. 10.8.7. The votive offering of the Massiliots is of bronze. The gold shield given to Athena Forethought by Croesus the Lydian was said by the Delphians to have been stolen by Philomelus. Near the sanctuary of Forethought is a precinct of the hero Phylacus. This Phylacus is reported by the Delphians to have defended them at the time of the Persian invasion. 10.37.5. The plain from Cirrha is altogether bare, and the inhabitants will not plant trees, either because the land is under a curse, or because they know that the ground is useless for growing trees. It is said that to Cirrha ...and they say that from Cirrha the place received its modern name. Homer, however, in the Iliad , Hom. Il. 2.520 and similarly in the hymn to Apollo, See HH Apoll. 269 , 282, 438. calls the city by its ancient name of Crisa . Afterwards the people of Cirrha behaved wickedly towards Apollo; especially in appropriating some of the god's land. |
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| 62. Heliodorus, Ethiopian Story, 2.34 (2nd cent. CE - 4th cent. CE) Tagged with subjects: •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199, 200, 222 |
| 63. Clement of Alexandria, Miscellanies, 6.3.28 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •aiakos, founder of zeus hellanios •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, and claims to panhellenism •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182 |
| 64. Diodore of Tarsus, Commentary On The Psalms, 141-142, 144-159, 143 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 65. Gregory of Nazianzus, In Theophania (Orat. 38), 205, 211, 58, 240 (4th cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198 |
| 66. Anon., Alphabetical Collection, None (4th cent. CE - 5th cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 200 |
| 67. Hesychius of Alexandria, Lexicon (A-O), δ 603 (5th cent. CE - 6th cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 194 |
| 68. Hesychius of Alexandria, Lexicon, δ 603 (5th cent. CE - 6th cent. CE) Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 194 |
| 69. Epigraphy, Ig Xii,5, 544, 872, 129 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 188, 189 |
| 70. Papyri, P.Oxy., 1800 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 191 |
| 71. Aeneas of Gaza, Dial. Pg, 25 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 191 |
| 72. Hildegarde of Bingen, Sciv., 9.14-9.15 Tagged with subjects: •aiakos, founder of zeus hellanios •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, and claims to panhellenism •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 181, 182, 213, 219 |
| 73. Papyri, P.Qurra, 113-114, 149, 112 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 189 |
| 74. Papyri, P. Apokrimata, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 215 |
| 75. Papyri, Bgu, None Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217 |
| 76. Pseudo-Chrysostom, Serm. Pasch., 7 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
| 77. Quodvultdeus, De Cataclysmo, 507 Tagged with subjects: •zeus hellanios •zeus hellanios, and hellas (thessalian region) •zeus hellanios, and claims to panhellenism •zeus hellanios, archaeology •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 207, 217 |
| 78. Epigraphy, Inscr. De Delos, 24 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 208 |
| 79. Anon., Scholia To Eur. Andr., 52, 687, 53 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195 |
| 80. Anon., Scholia To Pindar, Olympian Odes, 7.152, 7.156, 13.155 Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 188, 189 |
| 81. Anon., Scholia To Pindar, Nemean 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, 182 |
| 82. Anon., Scholia On Homer'S Iliad, 21.194 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198 |
| 83. Anon., Scholia To Pindar, Paeans, 6.62-6.64, 6.117, 6.125 Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual •aiakos, founder of zeus hellanios •zeus hellanios, aetiology •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 182, 185, 194 |
| 84. Anon., Scholia On Aristophanes Ach., 654 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214 |
| 85. Anon., Scholia To Eur. Or., 1655 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 199 |
| 86. John Malalas, History, 21 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198 |
87. Vergil, Aeneis, 2.501-2.502 Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199 | 2.501. thus, all unchallenged, hailed us as his own : 2.502. “Haste, heroes! Are ye laggards at this hour? |
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88. Strabo, Geography, 8.6.16, 9.1.14, 9.3.9 Tagged with subjects: •nan Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 195, 199, 200, 213 | 8.6.16. Aigina is the name of a place in Epidauria; and it is also the name of an island lying off this part of the mainland — the Aigina of which the poet means to speak in the verses just cited; and it is on this account that some write the island Aigina instead of who held Aigina, thus distinguishing between places of the same name. Now what need have I to say that the island is one of the most famous? for it is said that both Aeacus and his subjects were from there. And this is the island that was once actually mistress of the sea and disputed with the Athenians for the prize of valor in the sea fight at Salamis at the time of the Persian War. The island is said to be one hundred and eighty stadia in circuit; and it has a city of the same name that faces southwest; and it is surrounded by Attica, Megaris, and the Peloponnesus as far is Epidaurus, being distant about one hundred stadia from each; and its eastern and southern sides are washed by the Myrtoan and Cretan Seas; and around it lie small islands, many of them near the mainland, though Belbina extends to the high sea. The country of Aigina is fertile at a depth below the surface, but rocky on the surface, and particularly the level part; and therefore the whole country is bare, although it is fairly productive of barley. It is said that the Aiginetans were called Myrmidons, — not as the myth has it, because, when a great famine occurred, the ants became human beings in answer to a prayer of Aeacus, but because they excavated the earth after the manner of ants and spread the soil over the rocks, so as to have ground to till, and because they lived in the dugouts, refraining from the use of soil for bricks. Long ago Aigina was called Oinone, the same name as that of two demes in Attica, one near Eleutherae, to inhabit the plains that border on Oinone and Eleutherae; and another, one of the demes of the Marathonian Tetrapolis, to which is applied the proverb, To Oinone — the torrent. Aigina was colonized successively by the Argives, the Cretans, the Epidaurians, and the Dorians; but later the Athenians divided it by lot among settlers of their own; [...] settling with the Mendaians at Damastion in Illyria around the silver mines, which I discussed in the Illyrian section. The Lacedemonians took the island away from the Athenians and gave it back to its ancient settlers. And colonists were sent forth by the Aiginetans both to Cydonia in Crete and to the country of the Ombrici. Ephorus says that silver was first coined in Aigina, by Pheidon; for the island, he adds, became a merchant center, since, on account of the poverty of the soil, the people employed themselves at sea as merchants, and hence, he adds, petty wares were called Aiginetan merchandise. 9.1.14. Above this shore is the mountain called Corydallus, and also the deme Corydalleis. Then one comes to the harbor Phoron, and to Psyttalia, a small, deserted, rocky island, which some have called the eyesore of the Peiraeus. And near by, too, is Atalanta, which bears the same name as the island near Euboea and the Locrians, and another island similar to Psyttalia. Then one comes to the Peiraeus, which also is classed among the demes, and to Munychia. 9.3.9. of the temples, the one with wings must be placed among the myths; the second is said to be the work of Trophonius and Agamedes; and the present temple was built by the Amphictyons. In the sacred precinct is to be seen the tomb of Neoptolemus, which was made in accordance with an oracle, Machaereus, a Delphian, having slain him because, according to the myth, he was asking the god for redress for the murder of his father; but according to all probability it was because he had attacked the sanctuary. Branchus, who presided over the sanctuary at Didyma, is called a descendant of Machaereus. |
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| 89. Stephanos Ho Byzantios, Ethnica, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 198 |
| 90. Ps.-Chrysostom, Synopsis Sacrae Scripturae, 27-28.2, 28.2 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 216 |
| 91. Anon., Pesiqta De Rav Kahana, None Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
92. Curtius Rufus, Historiae Alexandri Magni, 4.7.14 Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68| 4.7.14. auxilium. Idem vero, ut largum quoque imbrem excusserunt procellae, pro se quisque excipere eum, | |
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| 93. Epigraphy, Ig Ii/Iii3 1, 920 Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 79 |
| 94. Epigraphy, Ngct, 14, 13 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 199 |
| 95. Gregory of Nazianzus, Exh. Ad Mon., 22 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 215 |
| 97. Papyri, Würz., 16, 15 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
| 98. Philastr., Philastr. Diversarum Hereseon Liber, None Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 213 |
| 99. Epigraphy, Lindos Ii, None Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68 |
| 100. Targum, Targum Cant., 2 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 214 |
| 101. Teles, Hense Edition, 727 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 217 |
| 102. Theogenes, Fgrh 3, 13.11 Tagged with subjects: •zeus hellanios •zeus hellanios, and hellas (thessalian region) •zeus hellanios, and claims to panhellenism •zeus hellanios, archaeology •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 206 |
| 103. Theophilus of Antioch, Fr., None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 193 |
| 104. Epigraphy, Prose Sur Pierre, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 105. Anon., Scholia To Aristophanes Knights, None Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68 |
| 106. Epigraphy, Seg, 32.54, 33.147 Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, aetiology •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185, 189, 222 |
| 107. Epigraphy, Ig Iv, 1588 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 211 |
| 108. Epigraphy, Ig Ii2, 1358 Tagged with subjects: •zeus hellanios •zeus hellanios, aetiology •zeus hellanios, myth of blending into panhellenic ritual •zeus hellanios, providing role for aigina within greece Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222 |
| 109. Epigraphy, Ig Ii, 668 Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 79 |
| 110. Epigraphy, Ig I , 38 Tagged with subjects: •zeus hellanios •zeus hellanios, and claims to panhellenism Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 215 |
| 111. Anon., Tanhuma, Huqat, 5.3, 5.21, 6.14 Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 186, 195, 199 |
| 112. Epigraphy, Fd Iii, 2.78, 2.137-2.138 Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 113. Epigraphy, Didyma, 159 Tagged with subjects: •zeus, hellanios Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 68 |
| 114. Epigraphy, Cid, None Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
| 115. Epigraphy, Lscg, 110, 41 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
| 116. Demosthenes, Orations, 4.49, 4.69 Tagged with subjects: •zeus hellanios •zeus hellanios, myth of blending into panhellenic ritual Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 185 |
| 117. Dijon Biblical Manuscript 14, Fragments, 77-78, 76 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 205 |
| 118. Epigraphy, Ig Iv ,1, 398, 410, 74, 386 Tagged with subjects: •nan Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 211 |
| 119. Epigraphy, Fasti Cuprenses,, None Tagged with subjects: •zeus hellanios Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 190 |
