hide Matching Documents

The documents where this entity occurs most often are shown below. Click on a document to open it.

Document Max. Freq Min. Freq
Pausanias, Description of Greece 384 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 28 0 Browse Search
Pindar, Odes (ed. Diane Arnson Svarlien) 24 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 22 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 18 0 Browse Search
Polybius, Histories 16 0 Browse Search
Bacchylides, Odes (ed. Diane Arnson Svarlien) 14 0 Browse Search
Thucydides, The Peloponnesian War 8 0 Browse Search
Xenophon, Anabasis (ed. Carleton L. Brownson) 8 0 Browse Search
Plato, Laws 8 0 Browse Search
View all matching documents...

Browsing named entities in Apollodorus, Library and Epitome (ed. Sir James George Frazer). You can also browse the collection for Olympia (Greece) or search for Olympia (Greece) in all documents.

Your search returned 23 results in 9 document sections:

Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
war against Cronus and the Titans.As to the war of Zeus on the Titans, see Hes. Th. 617ff.; Hor. Carm. 3.4.42ff.; Hyginus, Fab. 118. They fought for ten years, and Earth prophesied victoryThe most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. Eum. 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, Nat. Hist. xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the
Apollodorus, Library (ed. Sir James George Frazer), book 2 (search)
f Prometheus he begged Atlas to hold up the sky till he should>The passage in angular brackets is wanting in the manuscripts of Apollodorus, but is restored from the Scholiast on Ap. Rhod., Argon. iv.1396, who quotes as his authority Pherecydes, the writer here seemingly followed by Apollodorus. See the Critical Note. The story of the contest of wits between Herakles and Atlas is represented in one of the extant metopes of the temple of Zeus at Olympia, which were seen and described by Paus. 5.10.9. See Frazer, note on Pausanias (vol. iii. pp. 524ff.). put a pad on his head. When Atlas heard that, he laid the apples down on the ground and took the sphere from Hercules. And so Hercules picked up the apples and departed. But some say that he did not get them from Atlas, but that he plucked the apples himself after killing the guardian snake. And having brought the apples he gave them to Eurysth
Apollodorus, Library (ed. Sir James George Frazer), book 2 (search)
Paus. 5.3.1; Scholiast on Hom. Il. xi.700. He also celebrated the Olympian gamesHerakles is said to have marked out the sacred precinct at Olympia, instituted the quadriennial Olympic festival, and celebrated the Olympic games for the first time. See Pind. O. 3.3ff., Pind. O. 6.67ff. Hom. Il. xi.700; Hyginus, Fab. 273. and founded an altar of Pelops,Apollodorus is probably mistaken in speaking of an altar of Pelops at Olympia. The more accurate Pausanias describes (Paus. 5.13.1ff.) a precinct of Pelops founded by Herakles at Olympia and containing a pit, in which the mOlympia and containing a pit, in which the magistrates annually sacrificed a black ram to the hero: he does not mention an altar. As a hero, that is, a worshipful dead man, Pelops was not entitled to an altar, he had only a right to a sacrificial pit. For sacrifices to the dead in pits see Hom. Od. 11.23ff.; Philostratus, Her. xx.27; Scholiast on
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
wrote a tragedy Hypsipyle, of which many fragments have recently been discovered in Egyptian papyri. See TGF (Nauck 2nd ed.), pp. 594ff.; A. S. Hunt, Tragicorum Graecorum Fragmenta Papyracea nuper reperta (Oxford, no date, no pagination). In one of these fragments (col. iv.27ff.) it is said that Lycurgus was chosen from all Asopia to be the warder (*klhdou=xos) of the local Zeus. There were officials bearing the same title (kleidou=xoi) at Olympia (Dittenberger, Sylloge Inscriptionum Graecarum 1021, vol. ii. p. 168) in Delos (Dittenberger, Orientis Graeci Inscriptiones Selectae, vol. i. p. 252, No. 170), and in the worship of Aesculapius at Athens (E. S. Roberts and E. A. Gardner, Introduction to Greek Epigraphy, Part ii. p. 410, No. 157). The duty from which they took their title was to keep the keys of the temple. A fine relief in the Palazzo Spada at Rome
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
e Pliny, Nat. Hist. viii.81; Augustine, De civitate Dei xviii.17. A certain Arcadian boxer, named Damarchus, son of Dinnytas, who won a victory at Olympia, is said to have been thus transformed into a wolf at the sacrifice of Lycaean Zeus and to have been changed back into a man in the tenth year afterwards. Of the historical reality of the boxer there can be no reasonable doubt, for his statue existed in the sacred precinct at Olympia, where it was seen by Pausanias; but in the inscription on it, which Pausanias copied, there was no mention made of the man's transformation into a wolf. See Paus. 6.8.2.o Lycaean Zeus. Scopas also spoke of the restoration of the boxer to the human form in the tenth year, and mentioned that his victory in boxing at Olympia was subsequent to his experiences as a wolf. See Pliny, Nat. Hist. viii.82; Augustine, De civitate Dei xviii.17. The continuance of human sacrific
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
ythographer, as well as by Hom. Il. 2.742. Ovid calls her Hippodame. The scene of the battle of the Lapiths with the centaurs at the wedding of Pirithous was sculptured in the western gable of the temple of Zeus at Olympia; all the sculptures were discovered, in a more or less fragmentary state, by the Germans in their excavations of the sanctuary, and they are now exhibited in the museum at Olympia. See Paus. 5.10.8, with my commentaOlympia. See Paus. 5.10.8, with my commentary ( Frazer, Paus. vol. iii. pp. 516ff.). when he engaged in war against the centaurs. For when Pirithous wooed Hippodamia, he feasted the centaurs because they were her kinsmen. But being unaccustomed to wine, they made themselves drunk by swilling it greedily, and when the bride was brought in, they attempted to violate her. But Pirithous, fully armed, with Theseus, joined battle with them, and Theseus killed many of them.
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
golden chariot with winged steeds. On the chest of Cypselus at Olympia the horses of Pelops in the chariot race were represented ke him. The sacrifice was offered at a particular altar at Olympia, which some people called the altar of Hephaestus, and othus. 5.14.6). In the eastern gable of the temple of Zeus at Olympia the competitors with their chariots and charioteers were re or less mutilated, by the Germans in their excavation of Olympia and are now exhibited in the local museum. See Paus. 5.10.is Theopompus. He related that when Pelops was on his way to Pisa (Olympia) to woo Hippodamia, his charioteer Cillus died in Lesbos, he legend of Oenomaus and Hippodamia belonged to Lesbos and not to Olympia. See his Bild und Lied, p. 187 note. and whether it was td to Argolis, but her bones were afterwards brought back to Olympia. See Thuc. 1.9; Paus. 6.20.7; Tzetzes, Chiliades i.415ff.; <
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
ucian and Hyginus. The offers made by the three divine competitors to Paris are recorded with substantial agreement by Eur. Tro. 924ff., Isocrates, Lucian, and Apollodorus. Hyginus is also in harmony with them, if in his text we read fortissimum for the formissimum of the MSS., for which some editors wrongly read formosissimum. The scene of the judgment of Paris was represented on the throne of Apollo at Amyclae and on the chest of Cypselus at Olympia (Paus. 3.8.12; Paus. 5.19.5).; and sailed away to Sparta with ships built by Phereclus.Compare Hom. Il. 5.59ff., from which we learn that the shipbuilder was a son of Tecton, who was a son of Harmon. The names of his father and grandfather indicate, as Dr. Leaf observes, that the business had been carried on in the family for three generations. Compare Tzetzes, Scholiast on Lycophron 97. For nine days he was entertained by Mene
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
between Memnon and Achilles was represented on the throne of Apollo at Amyclae, and on the chest of Cypselus at Olympia (Paus. 3.18.12; Paus. 5.19.1). It was also the subject of a group of statuary, which was set up beside the Hippodamium at Olympia (Paus. 5.22.2). Some fragments of the pedestal which supported the group have been discovered: one of them bears the name MEMNON inscribed in archaic letters. See Die Inschriften von Olympia 662; and Frazerux when they rescued their sister Helen. See above, Apollod. 3.7.4, Apollod. E.1.23. On the chest of Cypselus at Olympia the artist portrayed Helen setting her foot on Aethra's head and tugging at her handmaid's hair. See Paus. 5.19. had taken refuge, Ajax drew down the image itself. This incident was carved on the chest of Cypselus at Olympia (Paus. 5.19.5), and painted by Polygnotus in his great picture of the sack of Troy at Delphi (Paus.