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Pausanias, Description of Greece 334 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 208 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 84 0 Browse Search
Thucydides, The Peloponnesian War 34 0 Browse Search
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Aeschines, Speeches 24 0 Browse Search
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Browsing named entities in Apollodorus, Library and Epitome (ed. Sir James George Frazer). You can also browse the collection for Delphi (Greece) or search for Delphi (Greece) in all documents.

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Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
the trick by which Rhea saved Zeus from the maw of his father Cronus, see Hes. Th. 485ff.; Paus. 8.36.3; 9.2.7; 9.41.6; 10.24.6; Ovid, Fasti iv.199-206; Hyginus, Fab. 139; Serv. Verg. A. 3.104; Lactantius Placidus on Statius, Theb. iv.784; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16). The very stone which Cronus swallowed and afterwards spewed out was shown at Delphi down to the second century of our era; oil was daily poured on it, and on festival days unspun wool was laid on it (Paus. 10.24.6). We read that, on the birth of Zeus's elder brother Poseidon, his mother Rhea saved the baby in like manner by giving his father Cronus a foal to swallow, which the deity seems to have found more digestible than the stone, for he is not said to have spat it out again (Paus. 8.8.2). Phalaris, the notorious tyrant
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
on, being cast into the shade by the far more stately and imposing ritual of the frenzied prophetesses at Delphi, whose wild words were accepted as the very utterances of the deity. However, we are informed that in the temple at Delphi there were divining pebbles in a bowl on a tripod, and that when an inquirer applied to the oracle, the pebbles danced about in the bowl, while the inspired priestess prophesied. See Nonnus, in Westermann's racy that before publishing his hymn he took the precaution of submitting it to the fount of knowledge at Delphi with an inquiry whether the god would sanction its publication. The deity granted his permission in very cordial 4(96); Scholiast on Eur. Alc. 1. These two Scholiasts mention that according to Pherecydes the people who died at Delphi were raised from the dead by Aesculapius. To the list of dead men whom Aesculapius restored to life, Propertius a
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
seen at dusk sinking into its earthy bed. See J. G. Welcker, Griechische Götterlehre, i.606ff.; Rendel Harris, The Dioscuri in the Christian Legends (London, 1903), pp. 11ff. It would seem that this view of the Spartan twins was favoured by the Spartans themselves, for after their great naval victory of Aegospotami, at which Castor and Pollux were said to have appeared visibly in or hovering over the Spartan fleet, the victors dedicated at Delphi the symbols of their divine champions in the shape of two golden stars, which shortly before the fatal battle of Leuctra fell down and disappeared, as if to announce that the star of Sparta's fortune was about to set for ever. See Cicero, De divinatione i.34.75, ii.32.68. The same interpretation of the twins would accord well with their white horses (see the preceding note), on which the starry brethren might be thought to ride through the blue sky.
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
s Placidus on Statius, Theb. vii.185; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 1, 115 (First Vatican Mythographer 2; Second Vatican Mythographer 119). A rationalistic explanation of the fable was propounded by the eminent Roman antiquary Varro. According to him, the olive-tree suddenly appeared in Attica, and at the same time there was an eruption of water in another part of the country. So king Cecrops sent to inquire of Apollo at Delphi what these portents might signify. The oracle answered that the olive and the water were the symbols of Athena and Poseidon respectively, and that the people of Attica were free to choose which of these deities they would worship. Accordingly the question was submitted to a general assembly of the citizens and citizenesses; for in these days women had the vote as well as men. All the men voted for the god, and all the women voted for the goddess; and a
Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
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 af 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 priestess was thrown intnfluence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See Die Loango Expedition, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern
Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
oliast on Hom. Il. 2.595. As to the bard's rivalry with the Muses, and the blindness they inflicted on him, see Hom. Il. 2.594-600; compare Eur. Rh. 915ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 60 (First Vatican Mythographer 197). The story of the punishment of Thamyris in hell was told in the epic poem The Minyad, attributed to Prodicus the Phocaean (Paus. 4.33.7). In the great picture of the underworld painted by Polygnotus at Delphi, the blind musician was portrayed sitting with long flowing locks and a broken lyre at his feet (Paus. 10.30.8). Euterpe had by the river Strymon a son Rhesus, whom Diomedes slew at Troy;As to the death of Rhesus, see Hom. Il. 10.474ff.; compare Conon 4. It is the subject of Euripides's tragedy Rhesus; see particularly verses Eur. Rh. 756ff. Euripides represents Rhesus as a son of the river Strymon by one of the Muses ( Eur.
Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
to the Pythians, p. 297, ed. Boeckh. and came to Delphi, where Themis at that time used to deliver oracles;As to the oracle of Themis at Delphi, see Aesch. Eum. 1ff.; Eur. IT 1259ff.; Paus. 10.5.6; Scholiast on Pin Themis, and not Apollo, whom Deucalion consulted at Delphi about the best means of repeopling the earth after the gre of the Python, the dragon that guarded the oracle at Delphi, see Plut. Quaest. Graec. 12; Plut. De defectu or represented every eighth year in a solemn festival at Delphi. See Frazer, on Paus. 2.7.7 (Paus. vol 3. pp. 53ff.). The Pythian games at Delphi were instituted in honour of the dead dragon (Ovid and Hyginus, Fab. 140; compare Cubject of a group of statuary dedicated by the Cnidians at Delphi (Paus. 10.11.1). His sufferings in hell were painygnotus in his famous picture of the underworld at Delphi. The great artist represented the sinner worn t
Apollodorus, Library (ed. Sir James George Frazer), book 2 (search)
Hercules was driven mad through the jealousy of Hera and flung his own children, whom he had by Megara, and two children of Iphicles into the fire;Compare Eur. Herc. 967ff.; Moschus iv.13ff.; Diod. 4.11.1ff.; Tzetzes, Scholiast on Lycophron 38; Nicolaus Damascenus, Frag. 20, in Fragmenta Historicorum Graecorum, ed. C. Müller, iii.369; Hyginus, Fab. 32. wherefore he condemned himself to exile, and was purified by Thespius, and repairing to Delphi he inquired of the god where he should dwell.Compare Diod. 4.10.7. The Pythian priestess then first called him Hercules, for hitherto he was called Alcides.Herakles was called Alcides after his grandfather Alcaeus, the father of Amphitryon. See above, Apollod. 2.4.5. But, according to another account, the hero was himself called Alcaeus before he received the name of Herakles from Apollo. See Sextus Empiricus, pp. 398ff., ed. Bekker; Scholiast on
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
When Telephassa died, Cadmus buried her, and after being hospitably received by the Thracians he came to Delphi to inquire about Europa. The god told him not to trouble about Europa, but to be guided by a cow, and to found a city wherever she should fall down for weariness.With this story of the foundation of Thebes by Cadmus compare Paus. 9.12.1ff., Paus. 9.19.4; Scholiast on Hom. Il. ii.494; Scholiast on Eur. Ph. 638 (who quotes the oracle at full length); Scholiast on Aesch. Seven 486; Hyginus, Fab. 178; Ov. Met. 3.6ff. The Scholiast on Hom. Il. ii.494 agrees almost verbally with Apollodorus, and cites as his authorities the Boeotica of Hellanicus and the third book of Apollodorus. Hence we may suppose that in this narrative Apollodorus followed Hellanicus. According to Pausanias, the cow which Cadmus followed bore on each flank a white mark resembling the full moon; Hyginus says s
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
10.5.3; Hyginus, Fab. 66; Seneca, Oedipus 812. When the boy grew up and excelled his fellows in strength, they spitefully twitted him with being supposititious. He inquired of Periboea, but could learn nothing; so he went to Delphi and inquired about his true parents. The god told him not to go to his native land, because he would murder his father and lie with his mother. On hearing that, and believing himself to be the son of his nominal parents, he left Cor Cleft Way (Paus. 10.5.3ff.) now called the Crossroad of Megas (Stavrodromi tou Mega), where the road from Daulis and the road from Thebes and Lebadea meet and unite in the single road ascending through the long valley to Delphi. At this point the pass, shut in on either hand by lofty and precipitous mountains, presents one of the wildest and grandest scenes in all Greece; the towering cliffs of Parnassus on the northern side of the valle
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