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Browsing named entities in Pausanias, Description of Greece. You can also browse the collection for Delphi (Greece) or search for Delphi (Greece) in all documents.

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Pausanias, Description of Greece, Attica, chapter 43 (search)
d by Sandion for his greed and violence, they resolved no longer to be ruled by one king, but to have elected magistrates and to obey one another in turn. Then Aesymnus, who had a reputation second to none among the Megarians, came to the god in Delphi and asked in what way they could be prosperous. The oracle in its reply said that they would fare well if they took counsel with the majority. This utterance they took to refer to the dead, and built a council chamber in this place in order thaunish the Argives. They say that she used to snatch the children from their mothers, until Coroebus to please the Argives slew Vengeance. Whereat as a second punishment plague fell upon them and stayed not. So Coroebus of his own accord went to Delphi to submit to the punishment of the god for having slain Vengeance. The Pythia would not allow Coroebus to return to Argos, but ordered him to take up a tripod and carry it out of the sanctuary, and where the tripod should fall from his hands, the
Pausanias, Description of Greece, Corinth, chapter 22 (search)
cleitus was or when he lived. He was not the great Polycleitus, and flourished probably after 400 B.C. and his brother Naucydes, son of Mothon. As you go along a straight road to a gymnasium, called Cylarabis after the son of Sthenelus, you come to the grave of Licymnius, the son of Electryon, who, Homer says, was killed by Tleptolemus, the son of Heracles for which homicide Tleptolemus was banished from Argos. On turning a little aside from the road to Cylarabis and to the gate there, you come to the tomb of Sacadas, who was the first to play at Delphi the Pythian flute-tune; the hostility of Apollo to flute-players, which had lasted ever since the rivalry of Marsyas the Silenus, is supposed to have stayed because of this Sacadas. In the gymnasium of Cylarabes is an Athena called Pania; they show also the graves of Sthenelus and of Cylarabes himself. Not far from the gymnasium has been built a common grave of those Argives who sailed with the Athenians to enslave Syracuse and Sicily.
Pausanias, Description of Greece, Corinth, chapter 24 (search)
The citadel they call Larisa, after the daughter of Pelasgus. After her were also named two of the cities in Thessaly, the one by the sea and the one on the Peneus. As you go up the citadel you come to the sanctuary of Hera of the Height, and also a temple of Apollo, which is said to have been first built by Pythaeus when he came from Delphi. The present image is a bronze standing figure called Apollo Deiradiotes, because this place, too, is called Deiras （Ridge）. Oracular responses are still given here, and the oracle acts in the following way. There is a woman who prophesies, being debarred from intercourse with a man. Every month a lamb is sacrificed at night, and the woman, after tasting the blood, becomes inspired by the god. Adjoining the temple of Apollo Deiradiotes is a sanctuary of Athena Oxyderces （Sharp-sighted）, dedicated by Diomedes, because once when he was fighting at Troy the goddess removed the mist from his eyes. Adjoining it is the race-course, in which they hold th
Pausanias, Description of Greece, Corinth, chapter 26 (search)
fe. There is also another tradition concerning him. Coronis, they say, when with child with Asclepius, had intercourse with Ischys, son of Elatus. She was killed by Artemis to punish her for the insult done to Apollo, but when the pyre was already lighted Hermes is said to have snatched the child from the flames. The third account is, in my opinion, the farthest from the truth; it makes Asclepius to be the son of Arsinoe, the daughter of Leucippus. For when Apollophanes the Arcadian, came to Delphi and asked the god if Asclepius was the son of Arsinoe and therefore a Messenian, the Pythian priestess gave this response:—0 Asclepius, born to bestow great joy upon mortals,Pledge of the mutual love I enjoyed with Phlegyas' daughter,Lovely Coronis, who bare thee in rugged land Epidaurus.Unknown. This oracle makes it quite certain that Asclepius was not a son of Arsinoe, and that the story was a fiction invented by Hesiod, or by one of Hesiod's interpolators, just to please the Messenians. T
Pausanias, Description of Greece, Corinth, chapter 29 (search)
nchor 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. 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. 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 ther
Pausanias, Description of Greece, Corinth, chapter 33 (search)
rossed over into the island with libations for Sphaerus. After she had crossed, Poseidon is said to have had intercourse with her here. So for this reason Aethra set up here a temple of Athena Apaturia,Apparently here derived from the Greek word for deceit. and changed the name from Sphaeria to Sacred Island. She also established a custom for the Troezenian maidens of dedicating their girdles before wedlock to Athena Apaturia. Calaurea, they say, was sacred to Apollo of old, at the time when Delphi was sacred to Poseidon. Legend adds that the two gods exchanged the two places. They still say this, and quote an oracle:—Delos and Calaurea alike thou lovest to dwell in,Pytho, too, the holy, and Taenarum swept by the high winds.Unknown. At any rate, there is a holy sanctuary of Poseidon here, and it is served by a maiden priestess until she reaches an age fit for marriage. Within the enclosure is also the tomb of Demosthenes. His fate, and that of Homer before him, have, in my opinion, sho
Pausanias, Description of Greece, Laconia, chapter 1 (search)
e kings, as did Menelaus the son of Atreus and son-in-law of Tyndareus, and Orestes the husband of Hermione the daughter of Menelaus. On the return of the Heracleidae in the reign of Tisamenus, son of Orestes, both districts, Messene and Argos, had kings put over them; Argos had Temenus and Messene Cresphontes. In Lacedaemon, as the sons of Aristodemus were twins, there arose two royal houses; for they say that the Pythian priestess approved. Tradition has it that Aristodemus himself died at Delphi before the Dorians returned to the Peloponnesus, but those who glorify his fate assert that he was shot by Apollo for not going to the oracle, having learned from Heracles, who met him before he arrived there, that the Dorians would make this return to the Peloponnesus. But the more correct account is that Aristodemus was murdered by the sons of Pylades and Electra, who were cousins of Tisamenus son of Orestes. The names given to the sons of Aristodemus were Procles and Eurysthenes, and alt
Pausanias, Description of Greece, Laconia, chapter 3 (search)
Tegea. But in the reign of Anaxandrides, son of Leon, the Lacedaemonians won the war with Tegea in the following manner. A Lacedaemonian, by name Lichas, came to Tegea when there chanced to be a truce between the cities.560-550 B.C. When Lichas arrived the Spartans were seeking the bones of Orestes in accordance with an oracle. Now Lichas inferred that they were buried in a smithy, the reason for this inference being this. Everything that he saw in the smithy he compared with the oracle from Delphi, likening to the winds the bellows, for that they too sent forth a violent blast, the hammer to the “stroke,” the anvil to the “counterstroke” to it, while the iron is naturally a “woe to man,” because already men were using iron in warfare. In the time of those called heroes the god would have called bronze a woe to man. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise th
Pausanias, Description of Greece, Laconia, chapter 4 (search)
to intrigue for the deposition of king Demaratus. He bribed the Pythian prophetess to frame responses about Demaratus according to his instructions, and instigated Leotychides, a man of royal birth and of the same family as Demaratus, to put in a claim to the throne. Leotychides seized upon the remark that Ariston in his ignorance blurted out when Demaratus was born, denying that he was his child. On the present occasion the Lacedaemonians, according to their wont, referred to the oracle at Delphi the claim against Demaratus, and the prophetess gave them a response which favoured the designs of Cleomenes. So Demaratus was deposed, not rightfully, but because Cleomenes hated him. Subsequently Cleomenes met his end in a fit of madness for seizing a sword he began to wound himself, and hacked and maimed his body all over. The Argives assert that the manner of his end was a punishment for his treatment of the suppliants of Argus; the Athenians say that it was because he had devastated Org
Pausanias, Description of Greece, Laconia, chapter 8 (search)
with the exception of the epigram upon Cynisca, of uncertain authorship, and the still earlier one upon Pausanias that Simonides wrote on the tripod dedicated at Delphi, there is no poetic composition to commemorate the doings of the royal houses of the Lacedaemonians. In the reign of Agis the son of Archidamus the Lacedaemoniansng what they had heard the dying Agis say. Yet further fuel for the controversy between Agesilaus and Leotychides was supplied by the oracle that was delivered at Delphi to this effect:—Sparta beware! though haughty, pay heed to the warning I give thee.Never let thy sound limbs give birth to a kingdom that lame is.Too long then shone of his feet, while Agesilaus interpreted them as alluding to the illegitimacy of Leotychides. Although they might have done so, the Lacedaemonians did not refer the disputed point to Delphi; the reason was in my opinion that Lysander, the son of Aristocritus, an active supporter of Agesilaus, would have him king at all costs
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