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Named Entity Browser, Titane
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Pausanias, Description of Greece 18 0 Browse Search
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Browsing named entities in Pausanias, Description of Greece. You can also browse the collection for Titane or search for Titane in all documents.

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Pausanias, Description of Greece, Corinth, chapter 11 (search)
temple called Nymphon for the purposes of their festival. In the Nymphon are images of Dionysus, Demeter, and the Maid, with only their faces exposed. The road to Titane is sixty stades long, and too narrow to be used by carriages drawn by a yoke. At a distance along it, in my opinion, of twenty stades, to the left on the other sil, you come to the place where the natives say that Titan first dwelt. They add that he was the brother of Helius （Sun）, and that after him the place got the name Titane. My own view is that he proved clever at observing the seasons of the year and the times when the sun increases and ripens seeds and fruits, and for this reason was held to be the brother of Helius. Afterwards Alexanor, the son of Machaon, the son of Asclepius, came to Sicyonia and built the sanctuary of Asclepius at Titane. The neighbors are chiefly servants of the god, and within the enclosure are old cypress trees. One cannot learn of what wood or metal the image is, nor do they know th
Pausanias, Description of Greece, Corinth, chapter 12 (search)
In Titane there is also a sanctuary of Athena, into which they bring up the image of Coronis. In it is an old wooden figure of Athena, and I was told that it, too, was struck by lightning. The sanctuary is built upon a hill, at the bottom of which is an Altar of the Winds, and on it the priest sacrifices to the winds one night in r. He also performs other secret rites at four pits, taming the fierceness of the blasts, and he is said to chant as well charms of Medea. On reaching Sicyon from Titane, as you go down to the shore you see on the left of the road a temple of Hera having now neither image nor roof. They say that its founder was Proetus, the son ofalled the Helisson, and after it the Sythas, both emptying themselves into the sea. Phliasia borders on Sicyonia. The city is just about forty stades distant from Titane, and there is a straight road to it from Sicyon. That the Phliasians are in no way related to the Arcadians is shown by the passage in Homer that deals with the l
Pausanias, Description of Greece, Corinth, chapter 23 (search)
h but if they believe that the corpse lies here I cannot credit it, and leave anyone to do so who has not learnt the history of Epidaurus. The most famous sanctuary of Asclepius at Argos contains at the present day a white-marble image of the god seated, and by his side stands Health. There are also seated figures of Xenophilus and Straton, who made the images. The original founder of the sanctuary was Sphyrus, son of Machaon and brother of the Alexanor who is honored among the Sicyonians in Titane. The Argives, like the Athenians and Sicyorians, worship Artemis Pheraea, and they, too, assert that the image of the goddess was brought from Pherae in Thessaly. But I cannot agree with them when they say that in Argos are the tombs of Deianeira, the daughter of Oeneus, and of Helenus, son of Priam, and that there is among them the image of Athena that was brought from Troy, thus causing the capture of that city. For the Palladium, as it is called, was manifestly brought to Italy by Aeneas.
Pausanias, Description of Greece, Corinth, chapter 27 (search)
The sacred grove of Asclepius is surrounded on all sides by boundary marks. No death or birth takes place within the enclosure the same custom prevails also in the island of Delos. All the offerings, whether the offerer be one of the Epidaurians themselves or a stranger, are entirely consumed within the bounds. At Titane too, I know, there is the same rule. The image of Asclepius is, in size, half as big as the Olympian Zeus at Athens, and is made of ivory and gold. An inscription tells us that the artist was Thrasymedes, a Parian, son of Arignotus. The god is sitting on a seat grasping a staff; the other hand he is holding above the head of the serpent; there is also a figure of a dog lying by his side. On the seat are wrought in relief the exploits of Argive heroes, that of Bellerophontes against the Chimaera, and Perseus, who has cut off the head of Medusa. Over against the temple is the place where the suppliants of the god sleep. Near has been built a circular building of white ma
Pausanias, Description of Greece, Achaia, chapter 23 (search)
ns about the gods than the Greeks, giving as an instance that to Asclepius they assign Apollo as father, but no mortal woman as his mother. Asclepius, he went on, is air, bringing health to mankind and to all animals likewise; Apollo is the sun, and most rightly is he named the father of Asclepius, because the sun, by adapting his course to the seasons, imparts to the air its healthfulness. I replied that I accepted his statements, but that the argument was as much Greek as Phoenician for at Titane in Sicyonia the same image is called both Health and . . .The MSS. reading paidi\ h)=n is meaningless. Scholars for the most part consider that a name has fallen out of the text. Madvig's emendation would mean “Daughter of the Sun,” and Kayser's would mean “Asclepius.” thus clearly showing that it is the course of the sun that brings health to mankind. At Aegium you find a temple of Athena and a grove of Hera. Of Athena there are two images of white marble; the image of Hera may be seen by