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Herodotus, The Histories (ed. A. D. Godley) 24 0 Browse Search
Pausanias, Description of Greece 22 0 Browse Search
Vitruvius Pollio, The Ten Books on Architecture (ed. Morris Hicky Morgan) 6 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 4 0 Browse Search
M. Tullius Cicero, Orations, The fourteen orations against Marcus Antonius (Philippics) (ed. C. D. Yonge) 4 0 Browse Search
Polybius, Histories 4 0 Browse Search
Aristotle, Politics 4 0 Browse Search
M. Tullius Cicero, Orations, Three orations on the Agrarian law, the four against Catiline, the orations for Rabirius, Murena, Sylla, Archias, Flaccus, Scaurus, etc. (ed. C. D. Yonge) 2 0 Browse Search
M. Tullius Cicero, Orations, for his house, Plancius, Sextius, Coelius, Milo, Ligarius, etc. (ed. C. D. Yonge) 2 0 Browse Search
M. Annaeus Lucanus, Pharsalia (ed. Sir Edward Ridley) 2 0 Browse Search
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Browsing named entities in Pausanias, Description of Greece. You can also browse the collection for Smyrna (Turkey) or search for Smyrna (Turkey) in all documents.

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Pausanias, Description of Greece, Corinth, chapter 26 (search)
lepius had their origin from Epidaurus. In the first place, the Athenians, who say that they gave a share of their mystic rites to Asclepius, call this day of the festival Epidauria, and they allege that their worship of Asclepius dates from then. Again, when Archias, son of Aristaechmus, was healed in Epidauria after spraining himself while hunting about Pindasus, he brought the cult to Pergamus. From the one at Pergamus has been built in our own day the sanctuary of Asclepius by the sea at Smyrna. Further, at Balagrae of the Cyreneans there is an Asclepius called Healer, who like the others came from Epidaurus. From the one at Cyrene was founded the sanctuary of Asclepius at Lebene, in Crete. There is this difference between the Cyreneans and the Epidaurians, that whereas the former sacrifice goats, it is against the custom of the Epidaurians to do so. That Asclepius was considered a god from the first, and did not receive the title only in course of time, I infer from several signs,
Pausanias, Description of Greece, Messenia, chapter 21 (search)
ion was done on either side; for their ignorance of the ground and the daring of Aristomenes gave pause to the Lacedaemonians, while the Messenians had not previously received a watchword from their generals, and the rain would put out torches or any other light that they kindled. When it was day and they could see one another Aristomenes and Theoclus tried to rouse the fury of despair in the Messenians, setting forth all that suited the occasion and reminding them of the valor of the men of Smyrna, how, though an Ionian people, by their valor and courage they had driven out Cyges the son of Dascylus and the Lydians, when they were in occupation of their town. The Messenians, when they heard, were filled with desperate courage, and mustering as they happened to be gathered rushed on the Lacedaemonians. Women too were eager to fling tiles and what they could upon the enemy, yet the violence of the rain prevented them from doing this and from mounting to the house-tops. But they dared to
Pausanias, Description of Greece, Messenia, chapter 30 (search)
Il. 21.483; Hom. Il. 5.429. But he makes no other mention of Fortune. BupalosA sixth-century artist of Chios, the son of Archermus. With his brother Athenis he is said to have caricatured the poet Hipponax （Pliny NH 36.11）. Other works of his at Smyrna and at Ephesus are mentioned in Paus. 9.35.6. a skilful temple-architect and carver of images, who made the statue of Fortune at Smyrna, was the first whom we know to have represented her with the heavenly sphere upon her head and carrying in onex （Pliny NH 36.11）. Other works of his at Smyrna and at Ephesus are mentioned in Paus. 9.35.6. a skilful temple-architect and carver of images, who made the statue of Fortune at Smyrna, was the first whom we know to have represented her with the heavenly sphere upon her head and carrying in one hand the horn of Amaltheia, as the Greeks call it, representing her functions to this extent. The poems of Pindar later contained references to Fortune, and it is he who called her Supporter of th
Pausanias, Description of Greece, Elis 1, chapter 8 (search)
nslated it by “Festival” in the first case and by “Olympiad” in the second. the double foot-race was added: Hypenus of Pisa won the prize of wild olive in the double race, and at the next Festival Acanthus of Lacedaemon won in the long course. At the eighteenth Festival they remembered the pentathlum and wrestling. Lampis won the first and Eurybatus the second, these also being Lacedaemonians. At the twenty-third Festival they restored the prizes for boxing, and the victor was Onomastus of Smyrna, which already was a part of Ionia. At the twenty-fifth they recognized the race of full-grown horses, and Pagondas of Thebes was proclaimed “victor in the chariot-race.” At the eighth Festival after this they admitted the pancratium for men and the horse-race. The horse-race was won by Crauxidas of Crannon, and Lygdamis of Syracuse overcame all who entered for the pancratium. Lygdamis has his tomb near the quarries at Syracuse, and according to the Syracusans he was as big as Heracl
Pausanias, Description of Greece, Elis 1, chapter 21 (search)
s, and the briber was Sarapammon. They were from the same district, the newest in Egypt, called Arsinoites. It is a wonder in any case if a man has so little respect for the god of Olympia as to take or give a bribe in the contests; it is an even greater wonder that one of the Eleans themselves has fallen so low. But it is said that the Elean Damonicus did so fall at the hundred and ninety second Festival. They say that collusion occurred between Polyctor the son of Damonicus and Sosander of Smyrna, of the same name as his father; these were competitors for the wrestling prize of wild-olive. Damonicus, it is alleged, being exceedingly ambitious that his son should win, bribed the father of Sosander. When the transaction became known, the umpires imposed a fine, but instead of imposing it on the sons they directed their anger against the fathers, for that they were the real sinners. From this fine images were made. One is set up in the Elean gymnasium; the other is in the Altis in front
Pausanias, Description of Greece, Elis 2, chapter 14 (search)
boys' wrestling-match, but won the men's match and was proclaimed victor. He was afterwards proclaimed victor at Nemea also and at the Isthmus. But when he was twenty years old he met his death before he returned home to Rhodes. The feat of the Rhodian wrestler at Olympia was in my opinion surpassed by Artemidorus of Tralles. He failed in the boys' pancratium at Olympia, the reason of his failure being his extreme youth. When, however, the time arrived for the contest held by the Ionians of Smyrna, his strength had so increased that he beat in the pancratium on the same day those who had competed with him at Olympia, after the boys the beardless youths as they are called, and thirdly the pick of the men. His match with the beardless youths was the outcome, they say, of a trainer's encouragement; he fought the men because of the insult of a man pancratiast. Artemidorus won an Olympic victory among the men at the two hundred and twelfth Festival68 B.C.. Next to the statue of Nicasylus i
Pausanias, Description of Greece, Elis 2, chapter 23 (search)
ival, when the course of the sun is sinking towards the west, the Elean women do honor to Achilles, especially by bewailing him. There is another enclosed gymnasium, but smaller, adjoining the larger one and called Square because of its shape. Here the athletes practise wrestling, and here, when they have no more wrestling to do, they are matched in contests with the softer gloves. There is also dedicated here one of the images made in honor of Zeus out of the fines imposed upon Sosander of Smyrna and upon Polyctor of Elis. There is also a third enclosed gymnasium, called Maltho from the softness of its floor, and reserved for the youths for the whole time of the festival. In a corner of the Maltho is a bust of Heracles as far as the shoulders, and in one of the wrestling-schools is a relief showing Love and Love Returned, as he is called. Love holds a palm-branch, and Love Returned is trying to take the palm from him. On each side of the entrance to the Maltho stands an image of a b
Pausanias, Description of Greece, Achaia, chapter 5 (search)
Smyrna, one of the twelve Aeolian cities, built on that site which even now they call the old city, was seized by Ionians who set out from Colophon and displaced the Aeolians; subsequently, however, the Ionians allowed the Smyrnaeans to take their place in the general assembly at Panionium. The modern city was founded by Alexander, the son of Philip, in accordance with a vision in a dream. It is said that Alexander was hunting on Mount Pagus, and that after the hunt was over he came to a sanctuary of the Nemeses, and found there a spring and a plane-tree in front of the sanctuary, growing over the water. While he slept under the plane-tree it is said that the Nemeses appeared and bade him found a city there and to remove into it the Smyrnaeans from the old city. So the Smyrnaeans sent ambassadors to Clarus to make inquiries about the circumstance, and the god made answer:—Thrice, yes, four times blest will those men beWho shall dwell in Pagus beyond the sacred Meles.So they migrated of
Pausanias, Description of Greece, Boeotia, chapter 11 (search)
e gables at Thebes are by Praxiteles, and include most of what are called the twelve labours. The slaughter of the Stymphalian birds and the cleansing of the land of Elis by Heracles are omitted; in their place is represented the wrestling with Antaeus. Thrasybulus, son of Lycus, and the Athenians who with him put down the tyranny of the Thirty,403 B.C set out from Thebes when they returned to Athens, and therefore they dedicated in the sanctuary of Heracles colossal figures of Athena and Heracles, carved by Alcamenes in relief out of Pentelic marble. Adjoining the sanctuary of Heracles are a gymnasium and a race-course, both being named after the god. Beyond the Chastiser stone is an altar of Apollo surnamed God of Ashes; it is made out of the ashes of the victims. The customary mode of divination here is from voices, which is used by the Smyrnaeans, to my knowledge, more than by any other Greeks. For at Smyrna also there is a sanctuary of Voices outside the wall and beyond the city.
Pausanias, Description of Greece, Boeotia, chapter 35 (search)
a. The poem of Onomacritus agrees with this account. Antimachus, while giving neither the number of the Graces nor their names, says that they are daughters of Aegle and the Sun. The elegiac poet Hermesianax disagrees with his predecessors in that he makes Persuasion also one of the Graces. Who it was who first represented the Graces naked, whether in sculpture or in painting, I could not discover. During the earlier period, certainly, sculptors and painters alike represented them draped. At Smyrna, for instance, in the sanctuary of the Nemeses, above the images have been dedicated Graces of gold, the work of Bupalus; and in the Music Hall in the same city there is a portrait of a Grace, painted by Apelles. At Pergamus likewise, in the chamber of Attalus, are other images of Graces made by Bupalus; and near what is called the Pythium there is a portrait of Graces, painted by Pythagoras the Parian. Socrates too, son of Sophroniscus, made images of Graces for the Athenians, which are bef