The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
aristophanes	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 47, 48, 101, 239 Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 65, 83, 174, 216, 344, 380 Arthur-Montagne, DiGiulio and Kuin (2022), Documentality: New Approaches to Written Documents in Imperial Life and Literature, 182 Athanassaki and Titchener (2022), Plutarch's Cities, 12, 88, 93, 124, 131, 134, 136, 137, 147, 164, 258, 299 Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 49, 236 Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 81 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 94, 97 Bryan (2018), Authors and Authorities in Ancient Philosophy, 92 Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 75 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 77, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 145, 150, 182, 193, 196, 209, 210, 211, 265, 267, 296, 348 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 85, 120, 145, 317, 321 Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 49, 73, 87 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 54, 57, 66, 75, 77, 78, 80, 118, 237, 257, 355, 396 Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 124 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 4, 22, 71, 159, 165, 216, 217, 231, 384 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 159, 206, 471, 512 Faraone (1999), Ancient Greek Love Magic, 8, 9, 20, 39, 46, 63, 72, 73, 125, 135, 137, 150, 154, 158 Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 124 Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 364, 365, 366 Gaifman (2012), Aniconism in Greek Antiquity, 106 Gee (2020), Mapping the Afterlife: From Homer to Dante, 224, 226 Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 105, 240 Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 118, 129, 150, 277, 280 Gera (2014), Judith, 120, 121 Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 81 Gruen (2011), Rethinking the Other in Antiquity, 12, 102 Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 133, 181, 182 Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 35, 53, 97, 104, 109, 110, 111, 119 Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 75 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 892, 1118 Huttner (2013), Early Christianity in the Lycus Valley, 170, 358 Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 74, 81, 83, 121 Jim (2022), Saviour Gods and Soteria in Ancient Greece, 38, 39, 40, 44, 46 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 38, 52, 157, 158, 159, 160, 161, 162, 163, 164, 170, 179, 180, 181, 187, 191, 194, 195, 196, 200, 213, 289, 290 Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 49, 194, 195, 196, 197, 198 Kelsey (2021), Mind and World in Aristotle's De Anima 36 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 64, 66, 119 Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 380 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 95, 106, 107, 110, 113, 114, 127, 128, 129, 130, 131, 132, 136, 144, 145, 146, 147, 148, 149, 150, 231, 232, 233, 234 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 84, 187, 207, 332 Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 112, 113, 114, 115, 116, 122, 230, 382 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 101, 102 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 84, 187, 207, 332 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 147, 162, 181, 189, 328, 329, 330, 333, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 348, 349, 350, 351, 352, 353, 354, 355 Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 144, 197, 225 Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 13, 17, 20, 25 Legaspi (2018), Wisdom in Classical and Biblical Tradition, 114 Levison (2009), Filled with the Spirit, 319 Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 220 Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158 Long (2019), Immortality in Ancient Philosophy, 38, 39, 40, 61 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72, 92 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 486, 487, 488 Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 342, 343 Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 29, 46, 47, 48, 49, 50, 155, 156, 157, 158, 159, 160, 187 Mikalson (2010), Greek Popular Religion in Greek Philosophy, 17, 20, 21, 107 Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38, 86, 95, 96, 97, 98, 99, 100, 107, 109, 110, 113, 114, 116, 117, 239, 272, 312, 320 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 152 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 39, 42, 82, 218, 251, 284, 309, 311, 314, 330 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17, 21, 40, 46, 50, 52, 53, 54, 59, 61, 66, 78, 79, 83, 85, 86, 89, 90, 91, 104, 112, 113, 116, 151, 168, 237, 242, 243, 244, 247, 248, 250, 263, 267 Osborne (1996), Eros Unveiled: Plato and the God of Love. 99 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 31, 92, 93 Pucci (2016), Euripides' Revolution Under Cover: An Essay, 14, 35, 64, 172 Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 79, 90, 93, 147 Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 83, 92, 100, 106, 110, 141, 145, 205, 249, 465, 472, 499, 502, 605, 666 Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 232, 279 Segev (2017), Aristotle on Religion, 39 Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 69, 70, 87, 89 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 216, 242, 249, 258, 262 Tor (2017), Mortal and Divine in Early Greek Epistemology, 42, 44, 45, 46, 269 Walter (2020), Time in Ancient Stories of Origin, 10 Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 92 Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 131, 208 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 214
aristophanes, acharn.	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 112
aristophanes, acharnians	Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 266 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 39, 284
aristophanes, acharnians, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 182, 232
aristophanes, aeschylus, as character in	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 70, 71
aristophanes, aeschylus, quoted by	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 68, 69
aristophanes, alcaeus, quoted by philocleon in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 98
aristophanes, amphiaraos, dreams, in greek and latin literature	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 104
aristophanes, and antigone, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 482, 491
aristophanes, and asclepius, wasps, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 73, 74
aristophanes, and dance at the thesmophoria, in thesm.	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 54
aristophanes, and hexameters	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 42
aristophanes, and iambics	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 45
aristophanes, and machines	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 231, 232, 236
aristophanes, and tereus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 601
aristophanes, and tereus, birds, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 601
aristophanes, and tyro, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 606
aristophanes, as source for athenian religion	Parker (2005), Polytheism and Society at Athens, 1
aristophanes, as source for socrates	Wolfsdorf (2020), Early Greek Ethics, 432, 662
aristophanes, assemblywomen	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 148, 149, 150, 232
aristophanes, athens and festivals in	Meinel (2015), Pollution and Crisis in Greek Tragedy, 175, 176
aristophanes, birds	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 139, 140, 141, 242 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 334 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 52, 161, 162, 163, 164, 180, 289, 290 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20, 30, 39, 40, 43, 61, 74, 82, 83, 255, 258, 301, 316, 323, 325
aristophanes, clouds	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 35, 92, 93 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33, 212, 333 Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 198, 421 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196 Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 33 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20, 39, 80, 313, 314 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 371
aristophanes, comedy writer	Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 160, 162, 163
aristophanes, comic poet	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 154, 168 Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 5, 102
aristophanes, comic poet, assemblywomen, ecclesiazusae	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 213
aristophanes, comic poet, frogs	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 1, 181
aristophanes, comic poet, wealth, plutus	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 213, 246
aristophanes, comic poet, women at the thesmophoria	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 76
aristophanes, dance	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 56
aristophanes, ecclesiazusae	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242
aristophanes, equites	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 99
aristophanes, euripides, in	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122, 207, 209, 246
aristophanes, festivals	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242
aristophanes, festivals in	Parker (2005), Polytheism and Society at Athens, 148, 293, 316, 317
aristophanes, frogs	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 49, 78, 79, 155, 156, 340 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 182, 404, 559, 560 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 179 Jonge and Hunter (2019), Dionysius of Halicarnassus and Augustan Rome. Rhetoric, Criticism and Historiography, 46, 255, 256 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 43, 44 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 39, 127, 341 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176, 180
aristophanes, frogs, second performance of	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 111
aristophanes, hermes, in	Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 96, 97, 98, 99, 100, 110, 113, 114, 115, 116, 117
aristophanes, heroes	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 402
aristophanes, human ‘saviours’, in	Jim (2022), Saviour Gods and Soteria in Ancient Greece, 38, 39, 40
aristophanes, humor in	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 101
aristophanes, in plato symposium	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 124, 125
aristophanes, in plato's symposium	Brule (2003), Women of Ancient Greece, 79, 93, 94, 95
aristophanes, knights	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 160, 180 Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 19, 127, 190, 318
aristophanes, knights, songs in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 49
aristophanes, lens, mystery cults, eleusinian through	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 242, 243, 244, 245
aristophanes, lyres/lyrody/citharas/citharists, in clouds	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 69, 70
aristophanes, lyres/lyrody/citharas/citharists, in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 64, 65, 66, 67, 68, 69
aristophanes, lysistrata	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 16, 24, 84 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 252, 334, 532 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 218 Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 152
aristophanes, lysistrataon man singing admetus scolion	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 35
aristophanes, misogyny	Brule (2003), Women of Ancient Greece, 39, 40, 98
aristophanes, mocks oracle-peddlers	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 32
aristophanes, mousikē	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 97, 98
aristophanes, nonelite parties	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 228
aristophanes, nubes	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 129, 130
aristophanes, of athens	Horkey (2019), Cosmos in the Ancient World, 17, 174, 175, 176, 177, 178, 187, 191
aristophanes, of byzantium	Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 345 Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 321 König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 321 Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 135 Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 126, 137 Williams (2012), The Cosmic Viewpoint: A Study of Seneca's 'Natural Questions', 102
aristophanes, of byzantium, nan	Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 69
aristophanes, of byzantium, scholar	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 156
aristophanes, of byzantium, scholars/scholarship, ancient and byzantine, on tragedy	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 85, 327, 338, 339, 340, 342
aristophanes, on a naval battle	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 99
aristophanes, on agriculture	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 244
aristophanes, on allocation of dikastai	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 311
aristophanes, on athamas, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 547, 548
aristophanes, on bacchic cult	Brule (2003), Women of Ancient Greece, 23, 24
aristophanes, on euripides	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 294, 295
aristophanes, on euripides, frogs, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 294, 295
aristophanes, on hierokles and lampon	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255, 258
aristophanes, on iophon	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 102
aristophanes, on iophon, frogs, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 102
aristophanes, on lyres	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 79
aristophanes, on masks	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 190
aristophanes, on masks, knights	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 190
aristophanes, on minor playwrights	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 84
aristophanes, on music education	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 90, 91, 92, 318
aristophanes, on philoctetes, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 535
aristophanes, on sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 36, 37, 95, 96, 458, 459, 622, 657
aristophanes, on sophocles’ death, frogs, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 95, 96
aristophanes, on the audience	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 183
aristophanes, on the commissioners	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 43, 44, 45
aristophanes, on the great dionysia	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181, 182
aristophanes, on the great dionysia, birds, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181, 182
aristophanes, on the lenaia	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 182
aristophanes, on the popularity of songs by simonides and stesichorus	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 123
aristophanes, on the probouloi	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639
aristophanes, on the theater	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 179
aristophanes, on thucycidides son of melesias	Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 341
aristophanes, on women	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 338
aristophanes, peace	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 53 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 180, 181, 187, 195 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 108, 112, 165
aristophanes, peace, theoria in	Parker (2005), Polytheism and Society at Athens, 44, 79
aristophanes, playwrights, comedy, greek	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 1, 30, 38, 75, 181, 197, 200, 201, 207, 209, 213, 229, 246, 272, 314, 328, 335, 339, 343, 348
aristophanes, pledges and oaths, in	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 343
aristophanes, ploutos	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 172, 180
aristophanes, prefaces by	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 88, 89, 90, 91
aristophanes, presentation of gods	Parker (2005), Polytheism and Society at Athens, 148, 149, 150
aristophanes, professional entertainment	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 145
aristophanes, ridicule of seers in	Parker (2005), Polytheism and Society at Athens, 112, 113
aristophanes, scholiast, on	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 40, 41, 69
aristophanes, scolia games	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 34, 66, 67, 109
aristophanes, second performance of frogs, frogs	Edmonds (2004), Myths of the Underworld Journey: Plato, Aristophanes, and the ‘Orphic’ Gold Tablets, 111
aristophanes, sex in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154, 155
aristophanes, socio-political community in	Meinel (2015), Pollution and Crisis in Greek Tragedy, 177
aristophanes, socrates, in	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 120, 121, 122, 123, 125, 128, 150, 209, 210, 348
aristophanes, songs in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 49, 123
aristophanes, songs sung at parties	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 31, 32, 33, 35, 148
aristophanes, sympotic song scene in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 64, 65, 66, 67, 68, 69, 70, 75, 79, 104
aristophanes, thesmophoriazousai	Parker (2005), Polytheism and Society at Athens, 272, 275, 278
aristophanes, thesmophoriazusae	Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 232
aristophanes, thesmophoriazusae, the	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 179
aristophanes, tragic songs	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 230
aristophanes, traveling poets	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 139, 140, 141
aristophanes, wasps	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 83, 84, 88, 89, 95 Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 218 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 10
aristophanes, wealth	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 92 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 434
aristophanes’, bdelycleon, in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 64, 65, 66, 67, 68, 69, 99, 104, 228
aristophanes’, better argument, in clouds	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 42, 74, 75, 79, 90, 91, 92
aristophanes’, cleon, in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 64, 65, 66, 67, 68
aristophanes’, clouds, euripides, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 45
aristophanes’, clouds, socrates, in	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 132, 149
aristophanes’, dicaeopolis, in acharnians	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 145
aristophanes’, labes/laches, in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 65, 79, 99
aristophanes’, pheidippides, in clouds	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 69, 70, 79, 92, 93, 99, 123
aristophanes’, philocleon, in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 64, 65, 66, 67, 68, 69, 79, 97, 98
aristophanes’, philocleon, in wasps, and pipe girl	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 154, 155
aristophanes’, sosias, in wasps	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 65
aristophanes’, strepsiades, in clouds	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 69, 70, 92, 123
aristophanes’, wasps, games, sympotic, in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 34, 66, 67, 109
aristophanes’, wasps, harmodius scolion, in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 67, 98
aristophanes’, wasps, komos, in	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 56
aristophanes’, wasps, mousikē, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 97, 98
aristophanic, para-ethnography, ethnography	Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 145, 146, 147, 148, 149, 154, 155, 156, 157, 158

List of validated texts:

54 validated results for "aristophanes"

1. Hesiod, Works And Days, 26, 225-237, 566 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, and Tereus • Birds, The (Aristophanes), and Tereus

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 80; Fowler (2014), Plato in the Third Sophistic, 160; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 601; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 145; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 122

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26 καὶ πτωχὸς πτωχῷ φθονέει καὶ ἀοιδὸς ἀοιδῷ. ²²⁵ Οἳ δὲ δίκας ξείνοισι καὶ ἐνδήμοισι διδοῦσιν'^2
26 ἰθείας καὶ μή τι παρεκβαίνουσι δικαίου, ²²⁷ τοῖσι τέθηλε πόλις, λαοὶ δʼ ἀνθεῦσιν ἐν αὐτῇ· ²²⁸ εἰρήνη δʼ ἀνὰ γῆν κουροτρόφος, οὐδέ ποτʼ αὐτοῖς ²²⁹ ἀργαλέον πόλεμον τεκμαίρεται εὐρύοπα Ζεύς· ²³⁰ οὐδέ ποτʼ ἰθυδίκῃσι μετʼ ἀνδράσι λιμὸς ὀπηδεῖ ²³¹ οὐδʼ ἄτη, θαλίῃς δὲ μεμηλότα ἔργα νέμονται. ²³² τοῖσι φέρει μὲν γαῖα πολὺν βίον, οὔρεσι δὲ δρῦς ²³³ ἄκρη μέν τε φέρει βαλάνους, μέσση δὲ μελίσσας· ²³⁴ εἰροπόκοι δʼ ὄιες μαλλοῖς καταβεβρίθασιν· ²³⁵ τίκτουσιν δὲ γυναῖκες ἐοικότα τέκνα γονεῦσιν· ²³⁶ θάλλουσιν δʼ ἀγαθοῖσι διαμπερές· οὐδʼ ἐπὶ νηῶν ²³⁷ νίσσονται, καρπὸν δὲ φέρει ζείδωρος ἄρουρα. ⁵⁶⁶ Ἀρκτοῦρος προλιπὼν ἱερὸν ῥόον Ὠκεανοῖο ' None

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26 A beggar bears his fellow-beggar spite, ²²⁵ Perses – heed justice and shun haughtiness;'^2
26 It aids no common man: nobles can’t stay ²²⁷ It easily because it will oppre ²²⁸ Us all and bring disgrace. The better way ²²⁹ Is Justice, who will outstrip Pride at last. ²³⁰ Fools learn this by experience because ²³¹ The God of Oaths, by running very fast, ²³² Keeps pace with and requites all crooked laws. ²³³ When men who swallow bribes and crookedly ²³⁴ Pass sentences and drag Justice away, ²³⁵ There’s great turmoil, and then, in misery ²³⁶ Weeping and covered in a misty spray, ²³⁷ She comes back to the city, carrying ⁵⁶⁶ Him pastures but rotate around the land ' None

2. Homer, Iliad, 23.72-23.73 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, Birds

Found in books: Gee (2020), Mapping the Afterlife: From Homer to Dante, 226; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 289

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23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, ^23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν,'' None

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23.72 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ^23.73 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. '' None

3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, • Aristophanes, Peace, • Hermes, in Aristophanes

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 741; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 113; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113

4. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 48; Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 83; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 59, 61, 66, 78, 79, 83, 85, 86, 89, 90, 91, 104

5. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 267; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 47

6. Aeschylus, Agamemnon, 1036-1038 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, Athens and festivals in • Aristophanes, socio-political community in

Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 176, 177; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 31

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1036 ἐπεί σʼ ἔθηκε Ζεὺς ἀμηνίτως δόμοις'¹⁰³⁷ κοινωνὸν εἶναι χερνίβων, πολλῶν μέτα ¹⁰³⁸ δούλων σταθεῖσαν κτησίου βωμοῦ πέλας· ' None

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1036 Since Zeus — not angrily—in household placed thee '¹⁰³⁷ Partaker of hand-sprinklings, with the many ¹⁰³⁸ Slaves stationed, his the Owner’s altar close to. ' None

7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, • Aristophanes, Clouds, • Aristophanes, Peace, • Aristophanes, Wasps • Aristophanes, Wasps,

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 140; KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 10

8. Euripides, Bacchae, 78-79, 85-87, 141, 215-262, 272-297, 395, 833 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, • Aristophanes, Birds • Aristophanes, Thesmophoriazousae

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 86; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 49; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 74; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 74, 82, 108; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 172; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 465

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78 τά τε ματρὸς μεγάλας ὄργια 79 Κυβέλας θεμιτεύων, ⁸⁵ Διόνυσον κατάγουσαι 86 Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς ⁸⁷ εὐρυχόρους ἀγυιάς, τὸν Βρόμιον· Χορός ¹⁴¹ εὐοἷ.²¹⁵ ἔκδημος ὢν μὲν τῆσδʼ ἐτύγχανον χθονός, ²¹⁶ κλύω δὲ νεοχμὰ τήνδʼ ἀνὰ πτόλιν κακά, ²¹⁷ γυναῖκας ἡμῖν δώματʼ ἐκλελοιπέναι ²¹⁸ πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις ²¹⁹ ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα ²²⁰ Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς· ²²¹ πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι ²²² κρατῆρας, ἄλλην δʼ ἄλλοσʼ εἰς ἐρημίαν ²²³ πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν, ²²⁴ πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους, ²²⁵ τὴν δʼ Ἀφροδίτην πρόσθʼ ἄγειν τοῦ Βακχίου. ²²⁶ ²²⁷ σῴζουσι πανδήμοισι πρόσπολοι στέγαις· ²²⁸ ὅσαι δʼ ἄπεισιν, ἐξ ὄρους θηράσομαι, ²²⁹ Ἰνώ τʼ Ἀγαύην θʼ, ἥ μʼ ἔτικτʼ Ἐχίονι, ²³⁰ Ἀκταίονός τε μητέρʼ, Αὐτονόην λέγω. ²³¹ καὶ σφᾶς σιδηραῖς ἁρμόσας ἐν ἄρκυσιν ²³² παύσω κακούργου τῆσδε βακχείας τάχα. ²³⁴ γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός, ²³⁵ ξανθοῖσι βοστρύχοισιν εὐοσμῶν κόμην, ²³⁶ οἰνῶπας ὄσσοις χάριτας Ἀφροδίτης ἔχων, ²³⁷ ὃς ἡμέρας τε κεὐφρόνας συγγίγνεται ²³⁸ τελετὰς προτείνων εὐίους νεάνισιν. ²³⁹ εἰ δʼ αὐτὸν εἴσω τῆσδε λήψομαι στέγης, ²⁴⁰ παύσω κτυποῦντα θύρσον ἀνασείοντά τε ²⁴¹ κόμας, τράχηλον σώματος χωρὶς τεμών. ²⁴³ ἐκεῖνος ἐν μηρῷ ποτʼ ἐρράφθαι Διός, ²⁴⁴ ὃς ἐκπυροῦται λαμπάσιν κεραυνίαις ²⁴⁵ σὺν μητρί, Δίους ὅτι γάμους ἐψεύσατο. ²⁴⁶ ταῦτʼ οὐχὶ δεινῆς ἀγχόνης ἔστʼ ἄξια, ²⁴⁷ ὕβρεις ὑβρίζειν, ὅστις ἔστιν ὁ ξένος; ²⁴⁸ ²⁴⁹ ἐν ποικίλαισι νεβρίσι Τειρεσίαν ὁρῶ ²⁵⁰ πατέρα τε μητρὸς τῆς ἐμῆσ—πολὺν γέλων— ²⁵¹ νάρθηκι βακχεύοντʼ· ἀναίνομαι, πάτερ, ²⁵² τὸ γῆρας ὑμῶν εἰσορῶν νοῦν οὐκ ἔχον. ²⁵³ οὐκ ἀποτινάξεις κισσόν; οὐκ ἐλευθέραν ²⁵⁴ θύρσου μεθήσεις χεῖρʼ, ἐμῆς μητρὸς πάτερ; ²⁵⁶ τὸν δαίμονʼ ἀνθρώποισιν ἐσφέρων νέον ²⁵⁷ σκοπεῖν πτερωτοὺς κἀμπύρων μισθοὺς φέρειν. ²⁵⁸ εἰ μή σε γῆρας πολιὸν ἐξερρύετο, ²⁵⁹ καθῆσʼ ἂν ἐν βάκχαισι δέσμιος μέσαις, ²⁶⁰ τελετὰς πονηρὰς εἰσάγων· γυναιξὶ γὰρ ²⁶¹ ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος, ²⁶² οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων. Χορός ²⁷³ οὐκ ἂν δυναίμην μέγεθος ἐξειπεῖν ὅσος ²⁷⁴ καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, ²⁷⁵ τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— ²⁷⁶ γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· ²⁷⁷ αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· ^2
78 ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος ²⁷⁹ βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο ²⁸⁰ θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς ²⁸¹ λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, ²⁸² ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν ²⁸³ δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. ²⁸⁴ οὗτος θεοῖσι σπένδεται θεὸς γεγώς, ^2
85 ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν. ²⁸⁷ μηρῷ; διδάξω σʼ ὡς καλῶς ἔχει τόδε. ²⁸⁸ ἐπεί νιν ἥρπασʼ ἐκ πυρὸς κεραυνίου ²⁸⁹ Ζεύς, ἐς δʼ Ὄλυμπον βρέφος ἀνήγαγεν θεόν, ²⁹⁰ Ἥρα νιν ἤθελʼ ἐκβαλεῖν ἀπʼ οὐρανοῦ· ²⁹¹ Ζεὺς δʼ ἀντεμηχανήσαθʼ οἷα δὴ θεός. ²⁹² ῥήξας μέρος τι τοῦ χθόνʼ ἐγκυκλουμένου ²⁹³ αἰθέρος, ἔθηκε τόνδʼ ὅμηρον ἐκδιδούς, ²⁹⁴ Διόνυσον Ἥρας νεικέων· χρόνῳ δέ νιν ²⁹⁵ βροτοὶ ῥαφῆναί φασιν ἐν μηρῷ Διός, ²⁹⁶ ὄνομα μεταστήσαντες, ὅτι θεᾷ θεὸς ²⁹⁷ Ἥρᾳ ποθʼ ὡμήρευσε, συνθέντες λόγον. ³⁹⁵ τὸ σοφὸν δʼ οὐ σοφία ⁸³³ πέπλοι ποδήρεις· ἐπὶ κάρᾳ δʼ ἔσται μίτρα. Πενθεύς ' None

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78 has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele, ⁸⁵ from the Phrygian mountains to the broad streets of Hellas—Bromius, Choru ¹⁴¹ Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! A ritual cry of delight. The plain flows with milk, it flows with wine, it flows with the nectar of bees.²¹⁵ I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dance ²²⁰ this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; ²²⁵ but they consider Aphrodite before Bacchus.As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and ²³⁰ Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, ²³⁵ fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house, ²⁴⁰ I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off.That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning, ²⁴⁵ because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is?But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skin ²⁵⁰ and my mother’s father—a great absurdity—raging about with a thyrsos. I shrink, father, from seeing your old age devoid of sense. Won’t you cast away the ivy? Grandfather, will you not free your hand of the thyrsos? ²⁵⁵ You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae, ²⁶⁰ for introducing wicked rites. For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer. Chorus Leader ²⁷² A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, ²⁷⁵ are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it ²⁸⁰ to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, ^2
85 o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus , ²⁹⁰ Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the real A line of text has apparently been lost here. Dionysus from her hostility. But in time, ²⁹⁵ mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. The account given in lines 292f. of the development of this legend is based on the similarity between the Greek words for hostage ( ὅμηρος ) and thigh ( μηρός ). But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill. ³⁹⁵ But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion, ⁸³³ A robe down to your feet. And you will wear a headband. Pentheu ' None

9. Euripides, Hippolytus, 612 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aeschylus, quoted by Aristophanes • Aristophanes • Aristophanes, Dicaeopolis in • Aristophanes, Euripides in • Aristophanes, and anti-rhetoric • Aristophanes, and logography • Aristophanes, and sophistry • Aristophanes, and tragedy • Aristophanes, metatheatre in • Aristophanes, on disguise • Aristophanes, parody of Telephus • Aristophanes, works, Acharnians • Aristophanes, works, Clouds • Euripides, in Aristophanes • Euripides, plays parodied in Aristophanes • Spartans, in Aristophanes Acharnians • scholiast, on Aristophanes • sophistry, in Aristophanes

Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 69; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 126, 127, 128; Hesk (2000), Deception and Democracy in Classical Athens, 267; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 246

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612 ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος."" None

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612 My tongue an oath did take, but not my heart. Nurse'' None

10. Euripides, Orestes, 1453, 1507-1508 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, Birds • playwrights, comedy (Greek), Aristophanes

Found in books: Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 229; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 43, 61

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1453 ̓Ιδαία μᾶτερ¹⁵⁰⁷ προσκυνῶ ς', ἄναξ, νόμοισι βαρβάροισι προσπίτνων." "¹⁵⁰⁸ οὐκ ἐν ̓Ιλίῳ τάδ' ἐστίν, ἀλλ' ἐν ̓Αργείᾳ χθονί." '" None

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1453 Mother of Ida, great, great mother!¹⁵⁰⁷ Before you I prostrate myself, lord, and supplicate you in my foreign way. Oreste ¹⁵⁰⁸ We are not in Ilium , but the land of Argos . Phrygian ' None

11. Euripides, Suppliant Women, 212 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 77; Segev (2017), Aristotle on Religion, 39

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212 ἐς πῦρ βλέποντες καὶ κατὰ σπλάγχνων πτυχὰς'' None

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212 with one another whatso our countries lack. And where sight fails us and our knowledge is not sure, the seer foretells by gazing on the flame, by reading signs in folds of entrails, or by divination from the flight of birds. Are we not then too proud, when heaven hath made such preparation for our life,'' None

12. Herodotus, Histories, 1.131, 4.32-4.35, 4.116, 5.56, 5.90.2, 6.83-6.84, 6.105, 6.129.3, 6.133-6.135, 7.6, 7.6.3-7.6.4, 7.139-7.144, 8.20, 8.77 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes ridicule of seers in • Aristophanes, • Aristophanes, Birds • Aristophanes, Clouds • Aristophanes, Frogs • Aristophanes, Knights • Aristophanes, Lysistrata • Aristophanes, Wasps • Aristophanes, dance • Aristophanes, on Hierokles and Lampon • Cleisthenes, in Aristophanes, • human ‘saviours’, in Aristophanes • komos, in Aristophanes’ Wasps

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 83; Bowie (2021), Essays on Ancient Greek Literature and Culture, 275; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 56; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 216; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 512; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 39; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 38, 160, 179, 191, 213, 218; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 122; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 127, 255, 301, 311, 313; Parker (2005), Polytheism and Society at Athens, 112; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 79, 93

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1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν. ^4.32 Ὑπερβορέων δὲ πέρι ἀνθρώπων οὔτε τι Σκύθαι λέγουσι οὐδὲν οὔτε τινὲς ἄλλοι τῶν ταύτῃ οἰκημένων, εἰ μὴ ἄρα Ἰσσηδόνες. ὡς δὲ ἐγὼ δοκέω, οὐδʼ οὗτοι λέγουσι οὐδέν· ἔλεγον γὰρ ἂν καὶ Σκύθαι, ὡς περὶ τῶν μουνοφθάλμων λέγουσι. ἀλλʼ Ἡσιόδῳ μὲν ἐστὶ περὶ Ὑπερβορέων εἰρημένα, ἔστι δὲ καὶ Ὁμήρῳ ἐν Ἐπιγόνοισι, εἰ δὴ τῷ ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε. ^4.33 πολλῷ δέ τι πλεῖστα περὶ αὐτῶν Δήλιοι λέγουσι, φάμενοι ἱρὰ ἐνδεδεμένα ἐν καλάμῃ πυρῶν ἐξ Ὑπερβορέων φερόμενα ἀπικνέεσθαι ἐς Σκύθας, ἀπὸ δὲ Σκυθέων ἤδη δεκομένους αἰεὶ τοὺς πλησιοχώρους ἑκάστους κομίζειν αὐτὰ τὸ πρὸς ἑσπέρης ἑκαστάτω ἐπὶ τὸν Ἀδρίην, ἐνθεῦτεν δὲ πρὸς μεσαμβρίην προπεμπόμενα πρώτους Δωδωναίους Ἑλλήνων δέκεσθαι, ἀπὸ δὲ τούτων καταβαίνειν ἐπὶ τὸν Μηλιέα κόλπον καὶ διαπορεύεσθαι ἐς Εὔβοιαν, πόλιν τε ἐς πόλιν πέμπειν μέχρι Καρύστου, τὸ δʼ ἀπὸ ταύτης ἐκλιπεῖν Ἄνδρον· Καρυστίους γὰρ εἶναι τοὺς κομίζοντας ἐς Τῆνον, Τηνίους δὲ ἐς Δῆλον. ἀπικνέεσθαι μέν νυν οὕτω ταῦτα τὰ ἱρὰ λέγουσι ἐς Δῆλον· πρῶτον δὲ τοὺς Ὑπερβορέους πέμψαι φερούσας τὰ ἱρὰ δὺο κόρας, τὰς ὀνομάζουσι Δήλιοι εἶναι Ὑπερόχην τε καὶ Λαοδίκην· ἅμα δὲ αὐτῇσι ἀσφαλείης εἵνεκεν πέμψαι τοὺς Ὑπερβορέους τῶν ἀστῶν ἄνδρας πέντε πομπούς, τούτους οἳ νῦν Περφερέες καλέονται τιμὰς μεγάλας ἐν Δήλῳ ἔχοντες. ἐπεὶ δὲ τοῖσι Ὑπερβορέοισι τοὺς ἀποπεμφθέντας ὀπίσω οὐκ ἀπονοστέειν, δεινὰ ποιευμένους εἰ σφέας αἰεὶ καταλάμψεται ἀποστέλλοντας μὴ ἀποδέκεσθαι, οὕτω δὴ φέροντας ἐς τοὺς οὔρους τὰ ἱρὰ ἐνδεδεμένα ἐν πυρῶν καλάμῃ τοὺς πλησιοχώρους ἐπισκήπτειν κελεύοντας προπέμπειν σφέα ἀπὸ ἑωυτῶν ἐς ἄλλο ἔθνος. καὶ ταῦτα μὲν οὕτω προπεμπόμενα ἀπικνέεσθαι λέγουσι ἐς Δῆλον. οἶδα δὲ αὐτὸς τούτοισι τοῖσι ἱροῖσι τόδε ποιεύμενον προσφερές, τὰς Θρηικίας καὶ τὰς Παιονίδας γυναῖκας, ἐπεὰν θύωσι τῇ Ἀρτέμιδι τῇ βασιλείῃ, οὐκ ἄνευ πυρῶν καλάμης ἐχούσας τὰ ἱρά. ^4.34 καὶ ταῦτα μὲν δὴ ταύτας οἶδα ποιεύσας· τῇσι δὲ παρθένοισι ταύτῃσι τῇσι ἐξ Ὑπερβορέων τελευτησάσῃσι ἐν Δήλῳ κείρονται καὶ αἱ κόραι καὶ οἱ παῖδες οἱ Δηλίων· αἱ μὲν πρὸ γάμου πλόκαμον ἀποταμνόμεναι καὶ περὶ ἄτρακτον εἱλίξασαι ἐπὶ τὸ σῆμα τιθεῖσι ʽτὸ δὲ σῆμα ἐστὶ ἔσω ἐς τὸ Ἀρτεμίσιον ἐσιόντι ἀριστερῆς χειρός, ἐπιπέφυκε δέ οἱ ἐλαίἠ, ὅσοι δὲ παῖδες τῶν Δηλίων, περὶ χλόην τινὰ εἱλίξαντες τῶν τριχῶν τιθεῖσι καὶ οὗτοι ἐπὶ τὸ σῆμα. ^4.35 αὗται μὲν δὴ ταύτην τιμὴν ἔχουσι πρὸς τῶν Δήλου οἰκητόρων. φασὶ δὲ οἱ αὐτοὶ οὗτοι καὶ τὴν Ἄργην τε καὶ τὴν Ὦπιν ἐούσας παρθένους ἐξ Ὑπερβορέων κατὰ τοὺς αὐτοὺς τούτους ἀνθρώπους πορευομένας ἀπικέσθαι ἐς Δῆλον ἔτι πρότερον Ὑπερόχης τε καὶ Λαοδίκης. ταύτας μέν νυν τῇ Εἰλειθυίῃ ἀποφερούσας ἀντὶ τοῦ ὠκυτόκου τὸν ἐτάξαντο φόρον ἀπικέσθαι, τὴν δὲ Ἄργην τε καὶ τὴν Ὦπιν ἅμα αὐτοῖσι θεοῖσι ἀπικέσθαι λέγουσι καὶ σφι τιμὰς ἄλλας δεδόσθαι πρὸς σφέων· καὶ γὰρ ἀγείρειν σφι τὰς γυναῖκας ἐπονομαζούσας τὰ οὐνόματα ἐν τῷ ὕμνῳ τόν σφι Ὠλὴν ἀνὴρ Λύκιος ἐποίησε, παρὰ δὲ σφέων μαθόντας νησιώτας τε καὶ Ἴωνας ὑμνέειν Ὦπίν τε καὶ Ἄργην ὀνομάζοντάς τε καὶ ἀγείροντας ʽοὗτος δὲ ὁ Ὠλὴν καὶ τοὺς ἄλλους τοὺς παλαιοὺς ὕμνους ἐποίησε ἐκ Λυκίης ἐλθὼν τοὺς ἀειδομένους ἐν Δήλᾠ, καὶ τῶν μηρίων καταγιζομένων ἐπὶ τῷ βωμῷ τὴν σποδὸν ταύτην ἐπὶ τὴν θήκην τῆς Ὤπιός τε καὶ Ἄργης ἀναισιμοῦσθαι ἐπιβαλλομένην. ἡ δὲ θήκη αὐτέων ἐστὶ ὄπισθε τοῦ Ἀρτεμισίου, πρὸς ἠῶ τετραμμένη, ἀγχοτάτω τοῦ Κηίων ἱστιητορίου. ^4.116 ἐπείθοντο καὶ ταῦτα οἱ νεηνίσκοι, διαβάντες δὲ τὸν Τάναϊν ὁδοιπόρεον πρὸς ἥλιον ἀνίσχοντα τριῶν μὲν ἡμερέων ἀπὸ τοῦ Τανάιδος ὁδόν, τριῶν δὲ ἀπὸ τῆς λίμνης τῆς Μαιήτιδος πρὸς βορέην ἄνεμον. ἀπικόμενοι δὲ ἐς τοῦτον τὸν χῶρον ἐν τῷ νυν κατοίκηνται, οἴκησαν τοῦτον. καὶ διαίτῃ ἀπὸ τούτου χρὲωνται τῇ παλαιῇ τῶν Σαυροματέων αἱ γυναῖκες, καὶ ἐπὶ θήρην ἐπʼ ἵππων ἐκφοιτῶσαι ἅμα τοῖσι ἀνδράσι καὶ χωρὶς τῶν ἀνδρῶν, καὶ ἐς πόλεμον φοιτῶσαι καὶ στολὴν τὴν αὐτὴν τοῖσι ἀνδράσι φορέουσαι. ^5.56 ἡ μέν νυν ὄψις τοῦ Ἱππάρχου ἐνυπνίου ἦν ἥδε· ἐν τῇ προτέρῃ νυκτὶ τῶν Παναθηναίων ἐδόκεε ὁ Ἵππαρχος ἄνδρα οἱ ἐπιστάντα μέγαν καὶ εὐειδέα αἰνίσσεσθαι τάδε τὰ ἔπεα. τλῆθι λέων ἄτλητα παθὼν τετληότι θυμῷ· οὐδεὶς ἀνθρώπων ἀδικῶν τίσιν οὐκ ἀποτίσει. ταῦτα δέ, ὡς ἡμέρη ἐγένετο τάχιστα, φανερὸς ἦν ὑπερτιθέμενος ὀνειροπόλοισι· μετὰ δὲ ἀπειπάμενος τὴν ὄψιν ἔπεμπε τὴν πομπήν, ἐν τῇ δὴ τελευτᾷ.' ^6.83 Ἄργος δὲ ἀνδρῶν ἐχηρώθη οὕτω ὥστε οἱ δοῦλοι αὐτῶν ἔσχον πάντα τὰ πρήγματα ἄρχοντές τε καὶ διέποντες, ἐς ὃ ἐπήβησαν οἱ τῶν ἀπολομένων παῖδες· ἔπειτα σφέας οὗτοι ἀνακτώμενοι ὀπίσω ἐς ἑωυτοὺς τὸ Ἄργος ἐξέβαλον· ἐξωθεύμενοι δὲ οἱ δοῦλοι μάχῃ ἔσχον Τίρυνθα. τέως μὲν δή σφι ἦν ἄρθμια ἐς ἀλλήλους, ἔπειτα δὲ ἐς τοὺς δούλους ἦλθε ἀνὴρ μάντις Κλέανδρος, γένος ἐὼν Φιγαλεὺς ἀπʼ Ἀρκαδίης· οὗτος τοὺς δούλους ἀνέγνωσε ἐπιθέσθαι τοῖσι δεσπότῃσι. ἐκ τούτου δὴ πόλεμός σφι ἦν ἐπὶ χρόνον συχνόν, ἐς ὃ δὴ μόγις οἱ Ἀργεῖοι ἐπεκράτησαν. ^6.84 Ἀργεῖοι μέν νυν διὰ ταῦτα Κλεομένεα φασὶ μανέντα ἀπολέσθαι κακῶς· αὐτοὶ δὲ Σπαρτιῆται φασὶ ἐκ δαιμονίου μὲν οὐδενὸς μανῆναι Κλεομένεα, Σκύθῃσι δὲ ὁμιλήσαντά μιν ἀκρητοπότην γενέσθαι καὶ ἐκ τούτου μανῆναι. Σκύθας γὰρ τοὺς νομάδας, ἐπείτε σφι Δαρεῖον ἐμβαλεῖν ἐς τὴν χώρην, μετὰ ταῦτα μεμονέναι μιν τίσασθαι, πέμψαντας δὲ ἐς Σπάρτην συμμαχίην τε ποιέεσθαι καὶ συντίθεσθαι ὡς χρεὸν εἴη αὐτοὺς μὲν τοὺς Σκύθας παρὰ Φᾶσιν ποταμὸν πειρᾶν ἐς τὴν Μηδικὴν ἐσβάλλειν, σφέας δὲ τοὺς Σπαρτιήτας κελεύειν ἐξ Ἐφέσου ὁρμωμένους ἀναβαίνειν καὶ ἔπειτα ἐς τὠυτὸ ἀπαντᾶν. Κλεομένεα δὲ λέγουσι ἡκόντων τῶν Σκυθέων ἐπὶ ταῦτα ὁμιλέειν σφι μεζόνως, ὁμιλέοντα δὲ μᾶλλον τοῦ ἱκνεομένου μαθεῖν τὴν ἀκρητοποσίην παρʼ αὐτῶν· ἐκ τούτου δὲ μανῆναί μιν νομίζουσι Σπαρτιῆται. ἔκ τε τόσου, ὡς αὐτοὶ λέγουσι, ἐπεὰν ζωρότερον βούλωνται πιεῖν, Ἐπισκύθισον λέγουσι. οὕτω δὴ Σπαρτιῆται τὰ περὶ Κλεομένεα λέγουσι· ἐμοὶ δὲ δοκέει τίσιν ταύτην ὁ Κλεομένης Δημαρήτῳ ἐκτῖσαι. ^6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται. ^6.133 παραλαβὼν δὲ ὁ Μιλτιάδης τὴν στρατιὴν ἔπλεε ἐπὶ Πάρον, πρόφασιν ἔχων ὡς οἱ Πάριοι ὑπῆρξαν πρότεροι στρατευόμενοι τριήρεσι ἐς Μαραθῶνα ἅμα τῷ Πέρσῃ. τοῦτο μὲν δὴ πρόσχημα λόγων ἦν, ἀτάρ τινα καὶ ἔγκοτον εἶχε τοῖσι Παρίοισι διὰ Λυσαγόρεα τὸν Τισίεω, ἐόντα γένος Πάριον, διαβαλόντα μιν πρὸς Ὑδάρνεα τὸν Πέρσην. ἀπικόμενος δὲ ἐπʼ ἣν ἔπλεε ὁ Μιλτιάδης τῇ στρατιῇ ἐπολιόρκεε Παρίους κατειλημένους ἐντὸς τείχεος, καὶ ἐσπέμπων κήρυκα αἴτεε ἑκατὸν τάλαντα, φάς, ἢν μιν οὐ δῶσι, οὐκ ἀπονοστήσειν τὴν στρατιὴν πρὶν ἢ ἐξέλῃ σφέας. οἱ δὲ Πάριοι ὅκως μέν τι δώσουσι Μιλτιάδῃ ἀργύριον οὐδὲ διενοεῦντο, οἳ δὲ ὅκως διαφυλάξουσι τὴν πόλιν τοῦτο ἐμηχανῶντο, ἄλλα τε ἐπιφραζόμενοι καὶ τῇ μάλιστα ἔσκε ἑκάστοτε ἐπίμαχον τοῦ τείχεος, τοῦτο ἅμα νυκτὶ ἐξηείρετο διπλήσιον τοῦ ἀρχαίου. ^6.134 ἐς μὲν δὴ τοσοῦτο τοῦ λόγου οἱ πάντες Ἕλληνες λέγουσι, τὸ ἐνθεῦτεν δὲ αὐτοὶ Πάριοι γενέσθαι ὧδε λέγουσι. Μιλτιάδῃ ἀπορέοντι ἐλθεῖν ἐς λόγους αἰχμάλωτον γυναῖκα, ἐοῦσαν μὲν Παρίην γένος, οὔνομα δέ οἱ εἶναι Τιμοῦν, εἶναι δὲ ὑποζάκορον τῶν χθονίων θεῶν· ταύτην ἐλθοῦσαν ἐς ὄψιν Μιλτιάδεω συμβουλεῦσαι, εἰ περὶ πολλοῦ ποιέεται Πάρον ἑλεῖν, τὰ ἂν αὐτὴ ὑποθῆται, ταῦτα ποιέειν. μετὰ δὲ τὴν μὲν ὑποθέσθαι, τὸν δὲ διερχόμενον ἐπὶ τὸν κολωνὸν τὸν πρὸ τῆς πόλιος ἐόντα ἕρκος θεσμοφόρου Δήμητρος ὑπερθορεῖν, οὐ δυνάμενον τὰς θύρας ἀνοῖξαι, ὑπερθορόντα δὲ ἰέναι ἐπὶ τὸ μέγαρον ὅ τι δὴ ποιήσοντα ἐντός, εἴτε κινήσοντά τι τῶν ἀκινήτων εἴτε ὅ τι δή κοτε πρήξοντα· πρὸς τῇσι θύρῃσί τε γενέσθαι καὶ πρόκατε φρίκης αὐτὸν ὑπελθούσης ὀπίσω τὴν αὐτὴν ὁδὸν ἵεσθαι, καταθρώσκοντα δὲ τὴν αἱμασιὴν τὸν μηρὸν σπασθῆναι· οἳ δὲ αὐτὸν τὸ γόνυ προσπταῖσαι λέγουσι. ^6.135 Μιλτιάδης μέν νυν φλαύρως ἔχων ἀπέπλεε ὀπίσω, οὔτε χρήματα Ἀθηναίοισι ἄγων οὔτε Πάρον προσκτησάμενος, ἀλλὰ πολιορκήσας τε ἓξ καὶ εἴκοσι ἡμέρας καὶ δηιώσας τὴν νῆσον. Πάριοι δὲ πυθόμενοι ὡς ἡ ὑποζάκορος τῶν θεῶν Τιμὼ Μιλτιάδῃ κατηγήσατο, βουλόμενοί μιν ἀντὶ τούτων τιμωρήσασθαι, θεοπρόπους πέμπουσι ἐς Δελφούς ὥς σφεας ἡσυχίη τῆς πολιορκίης ἔσχε· ἔπεμπον δὲ ἐπειρησομένους εἰ καταχρήσωνται τὴν ὑποζάκορον τῶν θεῶν τὴν ἐξηγησαμένην τοῖσι ἐχθροῖσι τῆς πατρίδος ἅλωσιν καὶ τὰ ἐς ἔρσενα γόνον ἄρρητα ἱρὰ ἐκφήνασαν Μιλτιάδῃ. ἡ δὲ Πυθίη οὐκ ἔα, φᾶσα οὐ Τιμοῦν εἶναι τὴν αἰτίην τούτων, ἀλλὰ δεῖν γὰρ Μιλτιάδεα τελευτᾶν μὴ εὖ, φανῆναί οἱ τῶν κακῶν κατηγεμόνα. ^7.6 ταῦτα ἔλεγε οἷα νεωτέρων ἔργων ἐπιθυμητὴς ἐὼν καὶ θέλων αὐτὸς τῆς Ἑλλάδος ὕπαρχος εἶναι. χρόνῳ δὲ κατεργάσατό τε καὶ ἀνέπεισε ὥστε ποιέειν ταῦτα Ξέρξην· συνέλαβε γὰρ καὶ ἄλλα οἱ σύμμαχα γενόμενα ἐς τὸ πείθεσθαι Ξέρξην. τοῦτο μὲν ἀπὸ τῆς Θεσσαλίης παρὰ τῶν Ἀλευαδέων ἀπιγμένοι ἄγγελοι ἐπεκαλέοντο βασιλέα πᾶσαν προθυμίην παρεχόμενοι ἐπὶ τὴν Ἑλλάδα· οἱ δὲ Ἀλευάδαι οὗτοι ἦσαν Θεσσαλίης βασιλέες. τοῦτο δὲ Πεισιστρατιδέων οἱ ἀναβεβηκότες ἐς Σοῦσα, τῶν τε αὐτῶν λόγων ἐχόμενοι τῶν καὶ οἱ Ἀλευάδαι, καὶ δή τι πρὸς τούτοισι ἔτι πλέον προσωρέγοντό οἱ· ἔχοντες Ὀνομάκριτον ἄνδρα Ἀθηναῖον, χρησμολόγον τε καὶ διαθέτην χρησμῶν τῶν Μουσαίου, ἀναβεβήκεσαν, τὴν ἔχθρην προκαταλυσάμενοι. ἐξηλάσθη γὰρ ὑπὸ Ἱππάρχου τοῦ Πεισιστράτου ὁ Ὀνομάκριτος ἐξ Ἀθηνέων, ἐπʼ αὐτοφώρῳ ἁλοὺς ὑπὸ Λάσου τοῦ Ἑρμιονέος ἐμποιέων ἐς τὰ Μουσαίου χρησμόν, ὡς αἱ ἐπὶ Λήμνῳ ἐπικείμεναι νῆσοι ἀφανιζοίατο κατὰ τῆς θαλάσσης. διὸ ἐξήλασέ μιν ὁ Ἵππαρχος, πρότερον χρεώμενος τὰ μάλιστα. τότε δὲ συναναβὰς ὅκως ἀπίκοιτο ἐς ὄψιν τὴν βασιλέος, λεγόντων τῶν Πεισιστρατιδέων περὶ αὐτοῦ σεμνοὺς λόγους, κατέλεγε τῶν χρησμῶν· εἰ μέν τι ἐνέοι σφάλμα φέρον τῷ βαρβάρῳ, τῶν μὲν ἔλεγε οὐδέν, ὁ δὲ τὰ εὐτυχέστατα ἐκλεγόμενος ἔλεγε τόν τε Ἑλλήσποντον ὡς ζευχθῆναι χρεὸν εἴη ὑπʼ ἀνδρὸς Πέρσεω, τήν τε ἔλασιν ἐξηγεόμενος. οὗτός τε δὴ χρησμῳδέων προσεφέρετο καὶ οἵ τε Πεισιστρατίδαι καὶ οἱ Ἀλευάδαι γνώμας ἀποδεικνύμενοι. ^7.139 ἐνθαῦτα ἀναγκαίῃ ἐξέργομαι γνώμην ἀποδέξασθαι ἐπίφθονον μὲν πρὸς τῶν πλεόνων ἀνθρώπων, ὅμως δὲ τῇ γέ μοι φαίνεται εἶναι ἀληθὲς οὐκ ἐπισχήσω. εἰ Ἀθηναῖοι καταρρωδήσαντες τὸν ἐπιόντα κίνδυνον ἐξέλιπον τὴν σφετέρην, ἢ καὶ μὴ ἐκλιπόντες ἀλλὰ μείναντες ἔδοσαν σφέας αὐτοὺς Ξέρξῃ, κατὰ τὴν θάλασσαν οὐδαμοὶ ἂν ἐπειρῶντο ἀντιούμενοι βασιλέι. εἰ τοίνυν κατὰ τὴν θάλασσαν μηδεὶς ἠντιοῦτο Ξέρξῃ, κατά γε ἂν τὴν ἤπειρον τοιάδε ἐγίνετο· εἰ καὶ πολλοὶ τειχέων κιθῶνες ἦσαν ἐληλαμένοι διὰ τοῦ Ἰσθμοῦ Πελοποννησίοισι, προδοθέντες ἂν Λακεδαιμόνιοι ὑπὸ τῶν συμμάχων οὐκ ἑκόντων ἀλλʼ ὑπʼ ἀναγκαίης, κατὰ πόλις ἁλισκομένων ὑπὸ τοῦ ναυτικοῦ στρατοῦ τοῦ βαρβάρου, ἐμουνώθησαν, μουνωθέντες δὲ ἂν καὶ ἀποδεξάμενοι ἔργα μεγάλα ἀπέθανον γενναίως. ἢ ταῦτα ἂν ἔπαθον, ἢ πρὸ τοῦ ὁρῶντες ἂν καὶ τοὺς ἄλλους Ἕλληνας μηδίζοντας ὁμολογίῃ ἂν ἐχρήσαντο πρὸς Ξέρξην. καὶ οὕτω ἂν ἐπʼ ἀμφότερα ἡ Ἑλλὰς ἐγίνετο ὑπὸ Πέρσῃσι. τὴν γὰρ ὠφελίην τὴν τῶν τειχέων τῶν διὰ τοῦ Ἰσθμοῦ ἐληλαμένων οὐ δύναμαι πυθέσθαι ἥτις ἂν ἦν, βασιλέος ἐπικρατέοντος τῆς θαλάσσης. νῦν δὲ Ἀθηναίους ἄν τις λέγων σωτῆρας γενέσθαι τῆς Ἑλλάδος οὐκ ἂν ἁμαρτάνοι τὸ ἀληθές. οὗτοι γὰρ ἐπὶ ὁκότερα τῶν πρηγμάτων ἐτράποντο, ταῦτα ῥέψειν ἔμελλε· ἑλόμενοι δὲ τὴν Ἑλλάδα περιεῖναι ἐλευθέρην, τοῦτο τὸ Ἑλληνικὸν πᾶν τὸ λοιπόν, ὅσον μὴ ἐμήδισε, αὐτοὶ οὗτοι ἦσαν οἱ ἐπεγείραντες καὶ βασιλέα μετά γε θεοὺς ἀνωσάμενοι. οὐδὲ σφέας χρηστήρια φοβερὰ ἐλθόντα ἐκ Δελφῶν καὶ ἐς δεῖμα βαλόντα ἔπεισε ἐκλιπεῖν τὴν Ἑλλάδα, ἀλλὰ καταμείναντες ἀνέσχοντο τὸν ἐπιόντα ἐπὶ τὴν χώρην δέξασθαι. ^7.140 πέμψαντες γὰρ οἱ Ἀθηναῖοι ἐς Δελφοὺς θεοπρόπους χρηστηριάζεσθαι ἦσαν ἕτοιμοι· καί σφι ποιήσασι περὶ τὸ ἱρὸν τὰ νομιζόμενα, ὡς ἐς τὸ μέγαρον ἐσελθόντες ἵζοντο, χρᾷ ἡ Πυθίη, τῇ οὔνομα ἦν Ἀριστονίκη, τάδε. ὦ μέλεοι, τί κάθησθε; λιπὼν φεῦγʼ ἔσχατα γαίης δώματα καὶ πόλιος τροχοειδέος ἄκρα κάρηνα. οὔτε γὰρ ἡ κεφαλὴ μένει ἔμπεδον οὔτε τὸ σῶμα, οὔτε πόδες νέατοι οὔτʼ ὦν χέρες, οὔτε τι μέσσης λείπεται, ἀλλʼ ἄζηλα πέλει· κατὰ γάρ μιν ἐρείπει πῦρ τε καὶ ὀξὺς Ἄρης, Συριηγενὲς ἅρμα διώκων. πολλὰ δὲ κἆλλʼ ἀπολεῖ πυργώματα κοὐ τὸ σὸν οἶον, πολλοὺς δʼ ἀθανάτων νηοὺς μαλερῷ πυρὶ δώσει, οἵ που νῦν ἱδρῶτι ῥεούμενοι ἑστήκασι, δείματι παλλόμενοι, κατὰ δʼ ἀκροτάτοις ὀρόφοισι αἷμα μέλαν κέχυται, προϊδὸν κακότητος ἀνάγκας. ἀλλʼ ἴτον ἐξ ἀδύτοιο, κακοῖς δʼ ἐπικίδνατε θυμόν. ^7.141 ταῦτα ἀκούσαντες οἱ τῶν Ἀθηναίων θεοπρόποι συμφορῇ τῇ μεγίστῃ ἐχρέωντο. προβάλλουσι δὲ σφέας αὐτοὺς ὑπὸ τοῦ κακοῦ τοῦ κεχρησμένου, Τίμων ὁ Ἀνδροβούλου, τῶν Δελφῶν ἀνὴρ δόκιμος ὅμοια τῷ μάλιστα, συνεβούλευέ σφι ἱκετηρίην λαβοῦσι δεύτερα αὖτις ἐλθόντας χρᾶσθαι τῷ χρηστηρίῳ ὡς ἱκέτας. πειθομένοισι δὲ ταῦτα τοῖσι Ἀθηναίοισι καὶ λέγουσι “ὦναξ, χρῆσον ἡμῖν ἄμεινόν τι περὶ τῆς πατρίδος, αἰδεσθεὶς τὰς ἱκετηρίας τάσδε τάς τοι ἥκομεν φέροντες, ἢ οὔ τοι ἄπιμεν ἐκ τοῦ ἀδύτου, ἀλλʼ αὐτοῦ τῇδε μενέομεν ἔστʼ ἂν καὶ τελευτήσωμεν,” ταῦτα δὲ λέγουσι ἡ πρόμαντις χρᾷ δεύτερα τάδε. οὐ δύναται Παλλὰς Δίʼ Ὀλύμπιον ἐξιλάσασθαι λισσομένη πολλοῖσι λόγοις καὶ μήτιδι πυκνῇ. σοὶ δὲ τόδʼ αὖτις ἔπος ἐρέω ἀδάμαντι πελάσσας. τῶν ἄλλων γὰρ ἁλισκομένων ὅσα Κέκροπος οὖρος ἐντὸς ἔχει κευθμών τε Κιθαιρῶνος ζαθέοιο, τεῖχος Τριτογενεῖ ξύλινον διδοῖ εὐρύοπα Ζεύς μοῦνον ἀπόρθητον τελέθειν, τὸ σὲ τέκνα τʼ ὀνήσει. μηδὲ σύ γʼ ἱπποσύνην τε μένειν καὶ πεζὸν ἰόντα πολλὸν ἀπʼ ἠπείρου στρατὸν ἥσυχος, ἀλλʼ ὑποχωρεῖν νῶτον ἐπιστρέψας· ἔτι τοι ποτε κἀντίος ἔσσῃ. ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. ^7.142 ταῦτα σφι ἠπιώτερα γὰρ τῶν προτέρων καὶ ἦν καὶ ἐδόκεε εἶναι, συγγραψάμενοι ἀπαλλάσσοντο ἐς τὰς Ἀθήνας. ὡς δὲ ἀπελθόντες οἱ θεοπρόποι ἀπήγγελλον ἐς τὸν δῆμον, γνῶμαι καὶ ἄλλαι πολλαὶ γίνονται διζημένων τὸ μαντήιον καὶ αἵδε συνεστηκυῖαι μάλιστα. τῶν πρεσβυτέρων ἔλεγον μετεξέτεροι δοκέειν σφίσι τὸν θεὸν τὴν ἀκρόπολιν χρῆσαι περιέσεσθαι. ἡ γὰρ ἀκρόπολις τὸ πάλαι τῶν Ἀθηναίων ῥηχῷ ἐπέφρακτο. οἳ μὲν δὴ κατὰ τὸν φραγμὸν συνεβάλλοντο τοῦτο τὸ ξύλινον τεῖχος εἶναι, οἳ δʼ αὖ ἔλεγον τὰς νέας σημαίνειν τὸν θεόν, καὶ ταύτας παραρτέεσθαι ἐκέλευον τὰ ἄλλα ἀπέντας. τοὺς ὦν δὴ τὰς νέας λέγοντας εἶναι τὸ ξύλινον τεῖχος ἔσφαλλε τὰ δύο τὰ τελευταῖα ῥηθέντα ὑπὸ τῆς Πυθίης, ὦ θείη Σαλαμίς, ἀπολεῖς δὲ σὺ τέκνα γυναικῶν ἤ που σκιδναμένης Δημήτερος ἢ συνιούσης. κατὰ ταῦτα τὰ ἔπεα συνεχέοντο αἱ γνῶμαι τῶν φαμένων τὰς νέας τὸ ξύλινον τεῖχος εἶναι· οἱ γὰρ χρησμολόγοι ταύτῃ ταῦτα ἐλάμβανον, ὡς ἀμφὶ Σαλαμῖνα δεῖ σφεας ἑσσωθῆναι ναυμαχίην παρασκευασαμένους. ^7.143 ἦν δὲ τῶν τις Ἀθηναίων ἀνὴρ ἐς πρώτους νεωστὶ παριών, τῷ οὔνομα μὲν ἦν Θεμιστοκλέης, παῖς δὲ Νεοκλέος ἐκαλέετο. οὗτος ὡνὴρ οὐκ ἔφη πᾶν ὀρθῶς τοὺς χρησμολόγους συμβάλλεσθαι, λέγων τοιάδε· εἰ ἐς Ἀθηναίους εἶχε τὸ ἔπος εἰρημένον ἐόντως, οὐκ ἂν οὕτω μιν δοκέειν ἠπίως χρησθῆναι, ἀλλὰ ὧδε “ὦ σχετλίη Σαλαμίσ” ἀντὶ τοῦ “ὦ θείη Σαλαμίς,” εἴ πέρ γε ἔμελλον οἱ οἰκήτορες ἀμφʼ αὐτῇ τελευτήσειν· ἀλλὰ γὰρ ἐς τοὺς πολεμίους τῷ θεῷ εἰρῆσθαι τὸ χρηστήριον συλλαμβάνοντι κατὰ τὸ ὀρθόν, ἀλλʼ οὐκ ἐς Ἀθηναίους· παρασκευάζεσθαι ὦν αὐτοὺς ὡς ναυμαχήσοντας συνεβούλευε, ὡς τούτου ἐόντος τοῦ ξυλίνου τείχεος. ταύτῃ Θεμιστοκλέος ἀποφαινομένου Ἀθηναῖοι ταῦτα σφίσι ἔγνωσαν αἱρετώτερα εἶναι μᾶλλον ἢ τὰ τῶν χρησμολόγων, οἳ οὐκ ἔων ναυμαχίην ἀρτέεσθαι, τὸ δὲ σύμπαν εἰπεῖν οὐδὲ χεῖρας ἀνταείρεσθαι, ἀλλὰ ἐκλιπόντας χώρην τὴν Ἀττικὴν ἄλλην τινὰ οἰκίζειν. ^7.144 ἑτέρη τε Θεμιστοκλέι γνώμη ἔμπροσθε ταύτης ἐς καιρὸν ἠρίστευσε, ὅτε Ἀθηναίοισι γενομένων χρημάτων μεγάλων ἐν τῷ κοινῷ, τὰ ἐκ τῶν μετάλλων σφι προσῆλθε τῶν ἀπὸ Λαυρείου, ἔμελλον λάξεσθαι ὀρχηδὸν ἕκαστος δέκα δραχμάς· τότε Θεμιστοκλέης ἀνέγνωσε Ἀθηναίους τῆς διαιρέσιος ταύτης παυσαμένους νέας τούτων τῶν χρημάτων ποιήσασθαι διηκοσίας ἐς τὸν πόλεμον, τὸν πρὸς Αἰγινήτας λέγων. οὗτος γὰρ ὁ πόλεμος συστὰς ἔσωσε ἐς τὸ τότε τὴν Ἑλλάδα, ἀναγκάσας θαλασσίους γενέσθαι Ἀθηναίους. αἳ δὲ ἐς τὸ μὲν ἐποιήθησαν οὐκ ἐχρήσθησαν, ἐς δέον δὲ οὕτω τῇ Ἑλλάδι ἐγένοντο. αὗταί τε δὴ αἱ νέες τοῖσι Ἀθηναίοισι προποιηθεῖσαι ὑπῆρχον, ἑτέρας τε ἔδεε προσναυπηγέεσθαι. ἔδοξέ τέ σφι μετὰ τὸ χρηστήριον βουλευομένοισι ἐπιόντα ἐπὶ τὴν Ἑλλάδα τὸν βάρβαρον δέκεσθαι τῇσι νηυσὶ πανδημεί, τῷ θεῷ πειθομένους, ἅμα Ἑλλήνων τοῖσι βουλομένοισι. ^8.20 οἱ γὰρ Εὐβοέες, παραχρησάμενοι τὸν Βάκιδος χρησμὸν ὡς οὐδὲν λέγοντα, οὔτε τι ἐξεκομίσαντο οὐδὲν οὔτε προσεσάξαντο ὡς παρεσομένου σφι πολέμου, περιπετέα τε ἐποιήσαντο σφίσι αὐτοῖσι τὰ πρήγματα. Βάκιδι γὰρ ὧδε ἔχει περὶ τούτων ὁ χρησμός. φράζεο, βαρβαρόφωνος ὅταν ζυγὸν εἰς ἅλα βάλλῃ βύβλινον, Εὐβοίης ἀπέχειν πολυμηκάδας αἶγας. τούτοισι οὐδὲν τοῖσι ἔπεσι χρησαμένοισι ἐν τοῖσι τότε παρεοῦσί τε καὶ προσδοκίμοισι κακοῖσι παρῆν σφι συμφορῇ χρᾶσθαι πρὸς τὰ μέγιστα. ^8.77 χρησμοῖσι δὲ οὐκ ἔχω ἀντιλέγειν ὡς οὐκ εἰσὶ ἀληθέες, οὐ βουλόμενος ἐναργέως λέγοντας πειρᾶσθαι καταβάλλειν, ἐς τοιάδε πρήγματα 1 ἐσβλέψας. ἀλλʼ ὅταν Ἀρτέμιδος χρυσαόρου ἱερὸν ἀκτήν νηυσὶ γεφυρώσωσι καὶ εἰναλίην Κυνόσουραν ἐλπίδι μαινομένῃ, λιπαρὰς πέρσαντες Ἀθήνας, δῖα δίκη σβέσσει κρατερὸν κόρον, ὕβριος υἱόν, δεινὸν μαιμώοντα, δοκεῦντʼ ἀνὰ πάντα πίεσθαι. χαλκὸς γὰρ χαλκῷ συμμίξεται, αἵματι δʼ Ἄρης πόντον φοινίξει. τότʼ ἐλεύθερον Ἑλλάδος ἦμαρ εὐρύοπα Κρονίδης ἐπάγει καὶ πότνια Νίκη. ἐς τοιαῦτα μὲν καὶ οὕτω ἐναργέως λέγοντι Βάκιδι ἀντιλογίης χρησμῶν πέρι οὔτε αὐτὸς λέγειν τολμέω οὔτε παρʼ ἄλλων ἐνδέκομαι.'' None

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1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. ' "^4.32 Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem 4.33 But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. ^4.34 I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. ^4.35 In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. ' "^4.116 To this too the youths agreed; and crossing the Tanaïs, they went a three days' journey east from the river, and a three days' journey north from lake Maeetis; and when they came to the region in which they now live, they settled there. ,Ever since then the women of the Sauromatae have followed their ancient ways; they ride out hunting, with their men or without them; they go to war, and dress the same as the men. " ^5.56 Now this was the vision which Hipparchus saw in a dream: in the night before the
5.90.2 Furthermore, they were spurred on by the oracles which foretold that many deeds of enmity would be perpetrated against them by the Athenians. Previously they had had no knowledge of these oracles but now Cleomenes brought them to Sparta, and the Lacedaemonians learned their contents. It was from the Athenian acropolis that Cleomenes took the oracles, which had been in the possession of the Pisistratidae earlier. When they were exiled, they left them in the temple from where they were retrieved by Cleomenes. ^6.83 But Argos was so wholly deprived of men that their slaves took possession of all affairs, ruling and governing until the sons of the slain men grew up. Then they recovered Argos for themselves and cast out the slaves; when they were driven out, the slaves took possession of Tiryns by force. ,For a while they were at peace with each other; but then there came to the slaves a prophet, Cleander, a man of Phigalea in Arcadia by birth; he persuaded the slaves to attack their masters. From that time there was a long-lasting war between them, until with difficulty the Argives got the upper hand.' "^6.84 The Argives say this was the reason Cleomenes went mad and met an evil end; the Spartans themselves say that Cleomenes' madness arose from no divine agent, but that by consorting with Scythians he became a drinker of strong wine, and the madness came from this. ,The nomadic Scythians, after Darius had invaded their land, were eager for revenge, so they sent to Sparta and made an alliance. They agreed that the Scythians would attempt to invade Media by way of the river Phasis, and they urged the Spartans to set out and march inland from Ephesus and meet the Scythians. ,They say that when the Scythians had come for this purpose, Cleomenes kept rather close company with them, and by consorting with them more than was fitting he learned from them to drink strong wine. The Spartans consider him to have gone mad from this. Ever since, as they themselves say, whenever they desire a strong drink they call for “a Scythian cup.” Such is the Spartan story of Cleomenes; but to my thinking it was for what he did to Demaratus that he was punished thus." "^6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " ^6.129.3 Hippocleides then stopped for a while and ordered a table to be brought in; when the table arrived, he danced Laconian figures on it first, and then Attic; last of all he rested his head on the table and made gestures with his legs in the air. ' "^6.133 Miltiades took his army and sailed for Paros, on the pretext that the Parians had brought this on themselves by first sending triremes with the Persian fleet to Marathon. Such was the pretext of his argument, but he had a grudge against the Parians because Lysagoras son of Tisias, a man of Parian descent, had slandered him to Hydarnes the Persian. ,When he reached his voyage's destination, Miltiades with his army drove the Parians inside their walls and besieged them; he sent in a herald and demanded a hundred talents, saying that if they did not give it to him, his army would not return home before it had stormed their city. ,The Parians had no intention of giving Miltiades any money at all, and they contrived how to defend their city. They did this by building their wall at night to double its former height where it was most assailable, and also by other devices." '^6.134 All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. ' "^6.135 So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. " "^7.6.3 They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. " "^7.6.4 Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. " ^7.6 He said this because he desired adventures and wanted to be governor of Hellas. Finally he worked on Xerxes and persuaded him to do this, and other things happened that helped him to persuade Xerxes. ,Messengers came from Thessaly from the Aleuadae (who were princes of Thessaly) and invited the king into Hellas with all earnestness; the Pisistratidae who had come up to Susa used the same pleas as the Aleuadae, offering Xerxes even more than they did. ,They had come up to Sardis with Onomacritus, an Athenian diviner who had set in order the oracles of Musaeus. They had reconciled their previous hostility with him; Onomacritus had been banished from Athens by Pisistratus' son Hipparchus, when he was caught by Lasus of Hermione in the act of interpolating into the writings of Musaeus an oracle showing that the islands off Lemnos would disappear into the sea. ,Because of this Hipparchus banished him, though they had previously been close friends. Now he had arrived at Susa with the Pisistratidae, and whenever he came into the king's presence they used lofty words concerning him and he recited from his oracles; all that portended disaster to the Persian he left unspoken, choosing and reciting such prophecies as were most favorable, telling how the Hellespont must be bridged by a man of Persia and describing the expedition. ,So he brought his oracles to bear, while the Pisistratidae and Aleuadae gave their opinions. " "^7.139 Here I am forced to declare an opinion which will be displeasing to most, but I will not refrain from saying what seems to me to be true. ,Had the Athenians been panic-struck by the threatened peril and left their own country, or had they not indeed left it but remained and surrendered themselves to Xerxes, none would have attempted to withstand the king by sea. What would have happened on land if no one had resisted the king by sea is easy enough to determine. ,Although the Peloponnesians had built not one but many walls across the Isthmus for their defense, they would nevertheless have been deserted by their allies (these having no choice or free will in the matter, but seeing their cities taken one by one by the foreign fleet), until at last they would have stood alone. They would then have put up quite a fight and perished nobly. ,Such would have been their fate. Perhaps, however, when they saw the rest of Hellas siding with the enemy, they would have made terms with Xerxes. In either case Hellas would have been subdued by the Persians, for I cannot see what advantage could accrue from the walls built across the isthmus, while the king was master of the seas. ,As it is, to say that the Athenians were the saviors of Hellas is to hit the truth. It was the Athenians who held the balance; whichever side they joined was sure to prevail. choosing that Greece should preserve her freedom, the Athenians roused to battle the other Greek states which had not yet gone over to the Persians and, after the gods, were responsible for driving the king off. ,Nor were they moved to desert Hellas by the threatening oracles which came from Delphi and sorely dismayed them, but they stood firm and had the courage to meet the invader of their country. ^7.140 The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: ,7.141 When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: ,7.142 This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: 7.143 Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country. " "^7.144 The advice of Themistocles had prevailed on a previous occasion. The revenues from the mines at Laurium had brought great wealth into the Athenians' treasury, and when each man was to receive ten drachmae for his share, Themistocles persuaded the Athenians to make no such division but to use the money to build two hundred ships for the war, that is, for the war with Aegina. ,This was in fact the war the outbreak of which saved Hellas by compelling the Athenians to become seamen. The ships were not used for the purpose for which they were built, but later came to serve Hellas in her need. These ships, then, had been made and were already there for the Athenians' service, and now they had to build yet others. ,In their debate after the giving of the oracle they accordingly resolved that they would put their trust in the god and meet the foreign invader of Hellas with the whole power of their fleet, ships and men, and with all other Greeks who were so minded. " ^8.20 Now the Euboeans had neglected the oracle of Bacis, believing it to be empty of meaning, and neither by carrying away nor by bringing in anything had they shown that they feared an enemy\'s coming. In so doing they were the cause of their own destruction, ,for Bacis\' oracle concerning this matter runs as follows
8.77 I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter:

13. Plato, Alcibiades I, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Joosse (2021), Olympiodorus of Alexandria: Exegete, Teacher, Platonic Philosopher, 195; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 92

^119a ΣΩ. ἀλλὰ τῶν ἄλλων Ἀθηναίων ἢ τῶν ξένων δοῦλον ἢ ἐλεύθερον εἰπὲ ὅστις αἰτίαν ἔχει διὰ τὴν Περικλέους συνουσίαν σοφώτερος γεγονέναι, ὥσπερ ἐγὼ ἔχω σοι εἰπεῖν διὰ τὴν Ζήνωνος Πυθόδωρον τὸν Ἰσολόχου καὶ Καλλίαν τὸν Καλλιάδου, ὧν ἑκάτερος Ζήνωνι ἑκατὸν μνᾶς τελέσας σοφός τε καὶ ἐλλόγιμος γέγονεν. ΑΛ. ἀλλὰ μὰ Δίʼ οὐκ ἔχω. ΣΩ. εἶεν· τί οὖν διανοῇ περὶ σαυτοῦ; πότερον ἐᾶν ὡς νῦν ἔχεις, ἢ ἐπιμέλειάν τινα ποιεῖσθαι;'' None

^119a Soc. But tell me of any other Athenian or foreigner, slave or freeman, who is accounted to have become wiser through converse with Pericles; as I can tell you that Pythodorus son of Isolochus, and Callias, son of Calliades, became through that of Zeno ; each of them has paid Zeno a hundred minae, and has become both wise and distinguished. Alc. Well, upon my word, I cannot. Soc. Very good: then what is your intention regarding yourself? Will you remain as you are, or take some trouble?'' None

14. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, Clouds

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 317; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333; Legaspi (2018), Wisdom in Classical and Biblical Tradition, 114; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21

^19b ἡ ἐμὴ διαβολὴ γέγονεν, ᾗ δὴ καὶ πιστεύων Μέλητός με ἐγράψατο τὴν γραφὴν ταύτην. εἶεν· τί δὴ λέγοντες διέβαλλον οἱ διαβάλλοντες; ὥσπερ οὖν κατηγόρων τὴν ἀντωμοσίαν δεῖ ἀναγνῶναι αὐτῶν· Σωκράτης ἀδικεῖ καὶ περιεργάζεται ζητῶν τά τε ὑπὸ γῆς καὶ οὐράνια καὶ τὸν ἥττω λόγον κρείττω' ' None

^19b Meletus trusted when he brought this suit against me. What did those who aroused the prejudice say to arouse it? I must, as it were, read their sworn statement as if they were plaintiffs: Socrates is a criminal and a busybody, investigating the things beneath the earth and in the heavens and making the weaker argument stronger and'^26d Do I not even believe that the sun or yet the moon are gods, as the rest of mankind do? No, by Zeus, judges, since he says that the sun is a stone and the moon earth. Do you think you are accusing Anaxagoras, my dear Meletus, and do you so despise these gentlemen and think they are so unversed in letters as not to know, that the books of Anaxagoras the Clazomenian are full of such utterances? And forsooth the youth learn these doctrines from me, which they can buy sometime ' None

15. Plato, Charmides, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, Dicaeopolis in • Aristophanes, and anti-rhetoric • Aristophanes, metatheatre in • Aristophanes, on disguise • Aristophanes, works, Acharnians • sophistry, in Aristophanes

Found in books: Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 111; Hesk (2000), Deception and Democracy in Classical Athens, 260

^173c πᾶσαν καὶ τὰ χρήματα πάντα τεχνικῶς ἡμῖν εἰργασμένα εἶναι καὶ ἄλλα πολλὰ διὰ τὸ ἀληθινοῖς δημιουργοῖς χρῆσθαι; εἰ δὲ βούλοιό γε, καὶ τὴν μαντικὴν εἶναι συγχωρήσωμεν ἐπιστήμην τοῦ μέλλοντος ἔσεσθαι, καὶ τὴν σωφροσύνην, αὐτῆς ἐπιστατοῦσαν, τοὺς μὲν ἀλαζόνας ἀποτρέπειν, τοὺς δὲ ὡς ἀληθῶς μάντεις καθιστάναι ἡμῖν προφήτας τῶν μελλόντων. κατεσκευασμένον δὴ οὕτω τὸ ἀνθρώπινον γένος'' None

^173c our shoes, nay, everything about us, and various things besides, because we should be employing genuine craftsmen? And if you liked, we might concede that prophecy, as the knowledge of what is to be, and temperance directing her, will deter the charlatans, and establish the true prophets as our prognosticators. Thus equipped, the human race would indeed act and live'' None

16. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 145; Tor (2017), Mortal and Divine in Early Greek Epistemology, 269

^69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι'' None

^69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;'' None

17. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187

^244b Δωδώνῃ ἱέρειαι μανεῖσαι μὲν πολλὰ δὴ καὶ καλὰ ἰδίᾳ τε καὶ δημοσίᾳ τὴν Ἑλλάδα ἠργάσαντο, σωφρονοῦσαι δὲ βραχέα ἢ οὐδέν· καὶ ἐὰν δὴ λέγωμεν Σίβυλλάν τε καὶ ἄλλους, ὅσοι μαντικῇ χρώμενοι ἐνθέῳ πολλὰ δὴ πολλοῖς προλέγοντες εἰς τὸ μέλλον ὤρθωσαν, μηκύνοιμεν ἂν δῆλα παντὶ λέγοντες. τόδε μὴν ἄξιον ἐπιμαρτύρασθαι, ὅτι καὶ τῶν παλαιῶν οἱ τὰ ὀνόματα τιθέμενοι οὐκ αἰσχρὸν ἡγοῦντο οὐδὲ ὄνειδος μανίαν·'' None

^244b and the priestesses at Dodona when they have been mad have conferred many splendid benefits upon Greece both in private and in public affairs, but few or none when they have been in their right minds; and if we should speak of the Sibyl and all the others who by prophetic inspiration have foretold many things to many persons and thereby made them fortunate afterwards, anyone can see that we should speak a long time. And it is worth while to adduce also the fact that those men of old who invented names thought that madness was neither shameful nor disgraceful;'' None

18. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, Frogs • Aristophon

Found in books: Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 137; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 179

^363c πυροὺς καὶ κριθάς, βρίθῃσι δὲ δένδρεα καρπῷ, τίκτῃ δʼ ἔμπεδα μῆλα, θάλασσα δὲ παρέχῃ ἰχθῦς. Hom. Od. 19.109 Μουσαῖος δὲ τούτων νεανικώτερα τἀγαθὰ καὶ ὁ ὑὸς αὐτοῦ παρὰ θεῶν διδόασιν τοῖς δικαίοις· εἰς Ἅιδου γὰρ ἀγαγόντες τῷ λόγῳ καὶ κατακλίναντες καὶ συμπόσιον τῶν ὁσίων κατασκευάσαντες ἐστεφανωμένους ποιοῦσιν τὸν ἅπαντα χρόνον'' None

^363c Barley and wheat, and his trees are laden and weighted with fair fruits, Increase comes to his flocks and the ocean is teeming with fishes. Hom. Od. 19.109'' None

19. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes,

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 77; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 165; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 210; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 110; Long (2019), Immortality in Ancient Philosophy, 39, 40, 61; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 21

^190c ποιεῖν, ὡς ἐπιθησομένων τοῖς θεοῖς. ὁ οὖν Ζεὺς καὶ οἱ ἄλλοι θεοὶ ἐβουλεύοντο ὅτι χρὴ αὐτοὺς ποιῆσαι, καὶ ἠπόρουν· οὔτε γὰρ ὅπως ἀποκτείναιεν εἶχον καὶ ὥσπερ τοὺς γίγαντας κεραυνώσαντες τὸ γένος ἀφανίσαιεν—αἱ τιμαὶ γὰρ αὐτοῖς καὶ ἱερὰ τὰ παρὰ τῶν ἀνθρώπων ἠφανίζετο— οὔτε ὅπως ἐῷεν ἀσελγαίνειν. μόγις δὴ ὁ Ζεὺς ἐννοήσας λέγει ὅτι δοκῶ μοι, ἔφη, ἔχειν μηχανήν, ὡς ἂν εἶέν τε ἅνθρωποι καὶ παύσαιντο τῆς ἀκολασίας ἀσθενέστεροι ^209d ἀνθρωπίνους, καὶ εἰς Ὅμηρον ἀποβλέψας καὶ Ἡσίοδον καὶ τοὺς ἄλλους ποιητὰς τοὺς ἀγαθοὺς ζηλῶν, οἷα ἔκγονα ἑαυτῶν καταλείπουσιν, ἃ ἐκείνοις ἀθάνατον κλέος καὶ μνήμην παρέχεται αὐτὰ τοιαῦτα ὄντα· εἰ δὲ βούλει, ἔφη, οἵους Λυκοῦργος παῖδας κατελίπετο ἐν Λακεδαίμονι σωτῆρας τῆς Λακεδαίμονος καὶ ὡς ἔπος εἰπεῖν τῆς Ἑλλάδος. τίμιος δὲ παρʼ ὑμῖν καὶ Σόλων διὰ τὴν τῶν νόμων γέννησιν, καὶ ἄλλοι ^212c οὖν τὸν λόγον, ὦ Φαῖδρε, εἰ μὲν βούλει, ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι, εἰ δέ, ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων, τοῦτο ὀνόμαζε. ^220d γὰρ θέρος τότε γʼ ἦν—χαμεύνια ἐξενεγκάμενοι ἅμα μὲν ἐν τῷ ψύχει καθηῦδον, ἅμα δʼ ἐφύλαττον αὐτὸν εἰ καὶ τὴν νύκτα ἑστήξοι. ὁ δὲ εἱστήκει μέχρι ἕως ἐγένετο καὶ ἥλιος ἀνέσχεν· ἔπειτα ᾤχετʼ ἀπιὼν προσευξάμενος τῷ ἡλίῳ. εἰ δὲ βούλεσθε ἐν ταῖς μάχαις—τοῦτο γὰρ δὴ δίκαιόν γε αὐτῷ ἀποδοῦναι—ὅτε γὰρ ἡ μάχη ἦν ἐξ ἧς ἐμοὶ καὶ τἀριστεῖα ἔδοσαν οἱ στρατηγοί, οὐδεὶς ἄλλος ἐμὲ ἔσωσεν' ' None

^190c Ephialtes and Otus, that scheming to assault the gods in fight they essayed to mount high heaven. ^209d merely from turning a glance upon Homer and Hesiod and all the other good poets, and envying the fine offspring they leave behind to procure them a glory immortally renewed in the memory of men. Or only look, she said, at the fine children whom Lycurgus left behind him in Lacedaemon to deliver his country and—I may almost say—the whole of Greece ; while Solon is highly esteemed among you for begetting his laws; and so are ^212c as far as I am able. So I ask you, Phaedrus, to be so good as to consider this account as a eulogy bestowed on Love, or else to call it by any name that pleases your fancy. ^220d this time it was summer—brought out their mattresses and rugs and took their sleep in the cool; thus they waited to see if he would go on standing all night too. He stood till dawn came and the sun rose; then walked away, after offering a prayer to the Sun.' ' None

20. Sophocles, Antigone, 31 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, and Antigone (Sophocles) • Aristophanes, humor in

Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 101; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 482

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31 as they look to satisfy their hunger. Such, it is said, is the edict that the good Creon has laid down for you and for me—yes, for me—and it is said that he is coming here to proclaim it for the certain knowledge of those who do not already know. They say that he does not conduct this business lightly,'' None

21. Sophocles, Oedipus The King, 385-395 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aristophanes, • Aristophanes, Birds • Aristophanes, on Hierokles and Lampon

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 316

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385 Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art!'³⁸⁶ Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art! ³⁹⁰ Come, tell me, where have you proved yourself a seer? Why, when the watchful dog who wove dark song was here, did you say nothing to free the people? Yet the riddle, at least, was not for the first comer to read: there was need of a seer’s help, ³⁹⁵ and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds. It is I whom you are trying to oust, assuming that ' None

22. Thucydides, The History of The Peloponnesian War, 1.21.1, 1.139.1, 2.8.2, 2.21.3, 8.1.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes ridicule of seers in • Aristophanes, Birds

Found in books: Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 170, 213; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 380; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 195; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 309, 316, 325; Parker (2005), Polytheism and Society at Athens, 113

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1.21.1 ἐκ δὲ τῶν εἰρημένων τεκμηρίων ὅμως τοιαῦτα ἄν τις νομίζων μάλιστα ἃ διῆλθον οὐχ ἁμαρτάνοι, καὶ οὔτε ὡς ποιηταὶ ὑμνήκασι περὶ αὐτῶν ἐπὶ τὸ μεῖζον κοσμοῦντες μᾶλλον πιστεύων, οὔτε ὡς λογογράφοι ξυνέθεσαν ἐπὶ τὸ προσαγωγότερον τῇ ἀκροάσει ἢ ἀληθέστερον, ὄντα ἀνεξέλεγκτα καὶ τὰ πολλὰ ὑπὸ χρόνου αὐτῶν ἀπίστως ἐπὶ τὸ μυθῶδες ἐκνενικηκότα, ηὑρῆσθαι δὲ ἡγησάμενος ἐκ τῶν ἐπιφανεστάτων σημείων ὡς παλαιὰ εἶναι ἀποχρώντως. ^1.139.1 Λακεδαιμόνιοι δὲ ἐπὶ μὲν τῆς πρώτης πρεσβείας τοιαῦτα ἐπέταξάν τε καὶ ἀντεκελεύσθησαν περὶ τῶν ἐναγῶν τῆς ἐλάσεως: ὕστερον δὲ φοιτῶντες παρ᾽ Ἀθηναίους Ποτειδαίας τε ἀπανίστασθαι ἐκέλευον καὶ Αἴγιναν αὐτόνομον ἀφιέναι, καὶ μάλιστά γε πάντων καὶ ἐνδηλότατα προύλεγον τὸ περὶ Μεγαρέων ψήφισμα καθελοῦσι μὴ ἂν γίγνεσθαι πόλεμον, ἐν ᾧ εἴρητο αὐτοὺς μὴ χρῆσθαι τοῖς λιμέσι τοῖς ἐν τῇ Ἀθηναίων ἀρχῇ μηδὲ τῇ Ἀττικῇ ἀγορᾷ. ^2.8.2 καὶ πολλὰ μὲν λόγια ἐλέγετο, πολλὰ δὲ χρησμολόγοι ᾖδον ἔν τε τοῖς μέλλουσι πολεμήσειν καὶ ἐν ταῖς ἄλλαις πόλεσιν. ^2.21.3 κατὰ ξυστάσεις τε γιγνόμενοι ἐν πολλῇ ἔριδι ἦσαν, οἱ μὲν κελεύοντες ἐπεξιέναι, οἱ δέ τινες οὐκ ἐῶντες. χρησμολόγοι τε ᾖδον χρησμοὺς παντοίους, ὧν ἀκροᾶσθαι ὡς ἕκαστος ὥρμητο. οἵ τε Ἀχαρνῆς οἰόμενοι παρὰ σφίσιν αὐτοῖς οὐκ ἐλαχίστην μοῖραν εἶναι Ἀθηναίων, ὡς αὐτῶν ἡ γῆ ἐτέμνετο, ἐνῆγον τὴν ἔξοδον μάλιστα. παντί τε τρόπῳ ἀνηρέθιστο ἡ πόλις, καὶ τὸν Περικλέα ἐν ὀργῇ εἶχον, καὶ ὧν παρῄνεσε πρότερον ἐμέμνηντο οὐδέν, ἀλλ᾽ ἐκάκιζον ὅτι στρατηγὸς ὢν οὐκ ἐπεξάγοι, αἴτιόν τε σφίσιν ἐνόμιζον πάντων ὧν ἔπασχον. ^8.1.1 ἐς δὲ τὰς Ἀθήνας ἐπειδὴ ἠγγέλθη, ἐπὶ πολὺ μὲν ἠπίστουν καὶ τοῖς πάνυ τῶν στρατιωτῶν ἐξ αὐτοῦ τοῦ ἔργου διαπεφευγόσι καὶ σαφῶς ἀγγέλλουσι, μὴ οὕτω γε ἄγαν πανσυδὶ διεφθάρθαι: ἐπειδὴ δὲ ἔγνωσαν, χαλεποὶ μὲν ἦσαν τοῖς ξυμπροθυμηθεῖσι τῶν ῥητόρων τὸν ἔκπλουν, ὥσπερ οὐκ αὐτοὶ ψηφισάμενοι, ὠργίζοντο δὲ καὶ τοῖς χρησμολόγοις τε καὶ μάντεσι καὶ ὁπόσοι τι τότε αὐτοὺς θειάσαντες ἐπήλπισαν ὡς λήψονται Σικελίαν.'' None

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1.21.1 On the whole, however, the conclusions I have drawn from the proofs quoted may, I believe, safely be relied on. Assuredly they will not be disturbed either by the lays of a poet displaying the exaggeration of his craft, or by the compositions of the chroniclers that are attractive at truth's expense; the subjects they treat of being out of the reach of evidence, and time having robbed most of them of historical value by enthroning them in the region of legend. Turning from these, we can rest satisfied with having proceeded upon the clearest data, and having arrived at conclusions as exact as can be expected in matters of such antiquity. " ^1.139.1 To return to the Lacedaemonians. The history of their first embassy, the injunctions which it conveyed, and the rejoinder which it provoked, concerning the expulsion of the accursed persons, have been related already. It was followed by a second, which ordered Athens to raise the siege of Potidaea, and to respect the independence of Aegina . Above all, it gave her most distinctly to understand that war might be prevented by the revocation of the Megara decree, excluding the Megarians from the use of Athenian harbors and of the market of Athens . ^2.8.2 Everywhere predictions were being recited and oracles being chanted by such persons as collect them, and this not only in the contending cities. ^2.21.3 Knots were formed in the streets and engaged in hot discussion; for if the proposed sally was warmly recommended, it was also in some cases opposed. Oracles of the most various import were recited by the collectors, and found eager listeners in one or other of the disputants. Foremost in pressing for the sally were the Acharnians, as constituting no small part of the army of the state, and as it was their land that was being ravaged. In short, the whole city was in a most excited state; Pericles was the object of general indignation; his previous counsels were totally forgotten; he was abused for not leading out the army which he commanded, and was made responsible for the whole of the public suffering. ^8.1.1 Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily . '" None

23. Xenophon, Memoirs, 3.11.16-3.11.17 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Faraone (1999), Ancient Greek Love Magic, 150; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 110

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3.11.16 εἴσιθι τοίνυν, ἔφη, θαμινά. καὶ ὁ Σωκράτης ἐπισκώπτων τὴν αὑτοῦ ἀπραγμοσύνην, ἀλλʼ, ὦ Θεοδότη, ἔφη, οὐ πάνυ μοι ῥᾴδιόν ἐστι σχολάσαι· καὶ γὰρ ἴδια πράγματα πολλὰ καὶ δημόσια παρέχει μοι ἀσχολίαν· εἰσὶ δὲ καὶ φίλαι μοι, αἳ οὔτε ἡμέρας οὔτε νυκτὸς ἀφʼ αὑτῶν ἐάσουσί με ἀπιέναι, φίλτρα τε μανθάνουσαι παρʼ ἐμοῦ καὶ ἐπῳδάς. ^3.11.17 ἐπίστασαι γάρ, ἔφη, καὶ ταῦτα, ὦ Σώκρατες; ἀλλὰ διὰ τί οἴει, ἔφη, Ἀπολλόδωρόν τε τόνδε καὶ Ἀντισθένη οὐδέποτέ μου ἀπολείπεσθαι; διὰ τί δὲ καὶ Κέβητα καὶ Σιμίαν Θήβηθεν παραγίγνεσθαι; εὖ ἴσθι ὅτι ταῦτα οὐκ ἄνευ πολλῶν φίλτρων τε καὶ ἐπῳδῶν καὶ ἰύγγων ἐστί.'' None

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3.11.16 Ah! said Socrates, making fun of his own leisurely habits, it’s not so easy for me to find time. For I have much business to occupy me, private and public; and I have the dear girls, who won’t leave me day or night; they are studying potions with me and spells. ^3.11.17 Indeed! do you understand these things too, Socrates ? Why, what is the reason that master Apollodorus and Antisthenes never leave me, do you suppose? And why do Cebes and Simmias come to me from Thebes ? I assure you these things don’t happen without the help of many potions and spells and magic wheels. '' None

24. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes festivals in

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 134; Parker (2005), Polytheism and Society at Athens, 317

25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Acharnians, The (Aristophanes) • Alcibiades, depicted in Aristophanes’ Birds • Aristophanes • Aristophanes festivals in • Aristophanes, • Aristophanes, Acharnian chorus in • Aristophanes, Acharnians • Aristophanes, Cleon in • Aristophanes, Dicaeopolis in • Aristophanes, Euripides in • Aristophanes, Knights • Aristophanes, and anti-rhetoric • Aristophanes, and logography • Aristophanes, and machines • Aristophanes, and parabasis • Aristophanes, and sophistry • Aristophanes, and topoi of orators • Aristophanes, and tragedy • Aristophanes, identification with Dicaeopolis • Aristophanes, metatheatre in • Aristophanes, nonelite parties • Aristophanes, on disguise • Aristophanes, on flattering rhetoric • Aristophanes, on the Great Dionysia • Aristophanes, on the Lenaia • Aristophanes, parody of Telephus • Aristophanes, professional entertainment • Aristophanes, works, Acharnians • Aristophanes, works, Clouds • Bdelycleon (in Aristophanes’ Wasps) • Birds, The (Aristophanes), on the Great Dionysia • Cleisthenes, in Aristophanes, • Dicaeopolis (in Aristophanes’ Acharnians) • Euripides, plays parodied in Aristophanes • Hermes, in Aristophanes • Spartans, in Aristophanes Acharnians • playwrights, comedy (Greek), Aristophanes • scholars/scholarship, ancient and Byzantine (on tragedy), Aristophanes of Byzantium • sophistry, in Aristophanes • topoi, in Aristophanes

Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 65; Bowie (2021), Essays on Ancient Greek Literature and Culture, 275; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 117, 118, 126, 130, 132, 133; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 145, 228; Faraone (1999), Ancient Greek Love Magic, 154; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 364, 365; Giusti (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 81; Hesk (2000), Deception and Democracy in Classical Athens, 218, 259, 260, 261, 262, 263, 265, 266, 267, 268, 269, 270; Huttner (2013), Early Christianity in the Lycus Valley, 170; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181, 182, 231, 232; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 128; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 334, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345, 346, 348, 349, 350, 351, 352; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 75, 340; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 487; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 156, 157, 158; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 192, 193, 194, 195, 196, 198, 199, 202, 203, 204, 205; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 98, 113, 116; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284, 311, 318, 324; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78, 79, 242, 244; Parker (2005), Polytheism and Society at Athens, 293, 316

26. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Acharnians, The (Aristophanes) • Aeschylus, quoted by Aristophanes • Alcibiades, depicted in Aristophanes’ Birds • Aristophanes • Aristophanes presentation of gods • Aristophanes ridicule of seers in • Aristophanes, • Aristophanes, Birds • Aristophanes, Clouds • Aristophanes, Ecclesiazusae • Aristophanes, Frogs • Aristophanes, Lysistrata • Aristophanes, and Tyro (Sophocles) • Aristophanes, festivals • Aristophanes, on Hierokles and Lampon • Aristophanes, on the Great Dionysia • Aristophanes, on the Lenaia • Birds, The (Aristophanes), on the Great Dionysia • Hermes, in Aristophanes • ethnography, Aristophanic para-ethnography • human ‘saviours’, in Aristophanes

Found in books: Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 68; Bowie (2021), Essays on Ancient Greek Literature and Culture, 133; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 117, 118, 267; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 124; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 334; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 366; Gera (2014), Judith, 120; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 39, 46; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 52, 161, 162, 163, 170, 196; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 181, 182, 606; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 64; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 106, 107; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 144, 145, 146, 147, 149, 154, 155, 156, 157, 158; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 333; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 29, 46, 47, 48, 49, 50, 155; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 199; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 107; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20, 40, 61, 74, 82, 83, 255, 258, 301, 313, 316, 323, 330, 341; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17, 53, 61; Parker (2005), Polytheism and Society at Athens, 113, 149, 150; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 320; Walter (2020), Time in Ancient Stories of Origin, 10

27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes ridicule of seers in • Aristophanes, Birds • Aristophanes, Ecclesiazusae • Aristophanes, festivals • human ‘saviours’, in Aristophanes

Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 116, 117; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 427; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 38, 40; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 127; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 113; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 17, 20; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 155, 156; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 86; Parker (2005), Polytheism and Society at Athens, 113; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 92

28. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, as character in Aristophanes • Aeschylus, quoted by Aristophanes • Aristophanes • Aristophanes, • Aristophanes, Acharnian chorus in • Aristophanes, Agoracritus in • Aristophanes, Cleon in • Aristophanes, Clouds • Aristophanes, Demos in • Aristophanes, Dicaeopolis in • Aristophanes, Frogs • Aristophanes, Knights • Aristophanes, Knights, • Aristophanes, Knights, songs in • Aristophanes, and Thucydides • Aristophanes, and anti-rhetoric • Aristophanes, and emerging demagogues • Aristophanes, ending of Knights • Aristophanes, on Hierokles and Lampon • Aristophanes, on flattering rhetoric • Aristophanes, on sovereignty of demos • Aristophanes, parody of Telephus • Aristophanes, songs in • Aristophanes, sympotic song scene in • Aristophanes, works, Acharnians • Aristophanes, works, Knights • Bdelycleon (in Aristophanes’ Wasps) • Better Argument (in Aristophanes’ Clouds) • Cleon (in Aristophanes’ Wasps) • Euripides, plays parodied in Aristophanes • Hermes, in Aristophanes • Labes/Laches (in Aristophanes’ Wasps) • Pheidippides (in Aristophanes’ Clouds) • Philocleon (in Aristophanes’ Wasps) • Sosias (in Aristophanes’ Wasps) • human ‘saviours’, in Aristophanes • lyres/lyrody/citharas/citharists, in Wasps (Aristophanes) • scholiast, on Aristophanes

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 83; Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 69, 71; Bowie (2021), Essays on Ancient Greek Literature and Culture, 139; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 116, 117, 120, 126, 130, 131, 132; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 54, 55; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 49, 65, 74, 99; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 124; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 217; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 133, 181, 182; Hesk (2000), Deception and Democracy in Classical Athens, 218, 256, 265, 289; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 38; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 160; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 110; Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 113; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 147, 328; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 25; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 155, 156, 158; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 192, 193; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 98, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 19, 127, 190, 218, 311, 313, 341

29. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, on allocation of dikastai

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 311; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 79

30. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, Lysistrata • Aristophanes, Wasps • Aristophanes, on Hierokles and Lampon • Aristophanes, socio-political community in

Found in books: Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 16; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 124; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 252; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 218; Meinel (2015), Pollution and Crisis in Greek Tragedy, 177; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17

31. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes festivals in • Aristophanes presentation of gods • Aristophanes ridicule of seers in • Aristophanes, • Aristophanes, Athens and festivals in • Aristophanes, Birds • Aristophanes, Clouds • Aristophanes, Clouds, • Aristophanes, Dicaeopolis in • Aristophanes, Frogs • Aristophanes, Lysistrataon man singing Admetus scolion • Aristophanes, Nubes • Aristophanes, Peace, • Aristophanes, Wasps, • Aristophanes, and anti-rhetoric • Aristophanes, and hexameters • Aristophanes, and iambics • Aristophanes, and parabasis • Aristophanes, and topoi of orators • Aristophanes, identification with Dicaeopolis • Aristophanes, metatheatre in • Aristophanes, on Athamas (Sophocles) • Aristophanes, on Hierokles and Lampon • Aristophanes, on disguise • Aristophanes, on lyres • Aristophanes, scolia games • Aristophanes, songs sung at parties • Aristophanes, sympotic song scene in • Aristophanes, works, Acharnians • Bdelycleon (in Aristophanes’ Wasps) • Better Argument (in Aristophanes’ Clouds) • Clouds (Aristophanes) • Euripides, and Aristophanes’ Clouds • Hermes, in Aristophanes • Labes/Laches (in Aristophanes’ Wasps) • Pheidippides (in Aristophanes’ Clouds) • Philocleon (in Aristophanes’ Wasps) • Strepsiades (in Aristophanes’ Clouds) • games (sympotic), in Aristophanes’ Wasps • human ‘saviours’, in Aristophanes • lyres/lyrody/citharas/citharists, in Clouds (Aristophanes) • lyres/lyrody/citharas/citharists, in Wasps (Aristophanes) • playwrights, comedy (Greek), Aristophanes • pledges and oaths, in Aristophanes • sophistry, in Aristophanes

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 81; Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 81; Bowie (2021), Essays on Ancient Greek Literature and Culture, 140, 669; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 116, 120, 121, 122, 123, 126, 130, 132, 150, 209, 210, 348; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 34, 35, 42, 45, 69, 70, 74, 79, 93; Del Lucchese (2019), Monstrosity and Philosophy: Radical Otherness in Greek and Latin Culture, 73; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 54, 77, 237; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 4, 22, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 33, 212, 333; Fowler (2014), Plato in the Third Sophistic, 121, 251; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 421; Harte (2017), Rereading Ancient Philosophy: Old Chestnuts and Sacred Cows, 109, 111; Hesk (2000), Deception and Democracy in Classical Athens, 260, 261, 272; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 39; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 547, 548; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 113, 115; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 38; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 49, 58, 280; Meinel (2015), Pollution and Crisis in Greek Tragedy, 175, 176; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 48, 155, 157; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 199; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 99, 113; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 20, 80, 218, 313; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 54, 78; Parker (2005), Polytheism and Society at Athens, 113, 148; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 371; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 343; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 129; Tor (2017), Mortal and Divine in Early Greek Epistemology, 44; Zanker (1996), The Mask of Socrates: The Image of the Intellectual in Antiquity, 32

32. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes Peace, theoria in • Aristophanes ridicule of seers in • Aristophanes, • Aristophanes, Birds • Aristophanes, Clouds, • Aristophanes, Dicaeopolis in • Aristophanes, Frogs • Aristophanes, Knights • Aristophanes, Peace • Aristophanes, Peace, • Aristophanes, Wasps, • Aristophanes, and anti-rhetoric • Aristophanes, and parabasis • Aristophanes, and topoi of orators • Aristophanes, identification with Dicaeopolis • Aristophanes, on Hierokles and Lampon • Aristophanes, on Sophocles • Aristophanes, on minor playwrights • Aristophanes, works, Acharnians • Hermes, in Aristophanes • human ‘saviours’, in Aristophanes

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 81; Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344; Bowie (2021), Essays on Ancient Greek Literature and Culture, 140, 598, 633, 671; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 116, 117, 118, 120, 130; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 124; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 159, 217; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 53, 471, 559; Gaifman (2012), Aniconism in Greek Antiquity, 106; Gruen (2011), Rethinking the Other in Antiquity, 102; Hesk (2000), Deception and Democracy in Classical Athens, 272; Huttner (2013), Early Christianity in the Lycus Valley, 170; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 38, 39; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 157, 158, 163, 164, 170, 180, 187, 194, 195; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 36, 84; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 113, 115, 116; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 333; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 155, 157; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 20; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 96, 113; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 17, 46, 52, 53, 54, 66, 78, 83, 243; Parker (2005), Polytheism and Society at Athens, 79, 113; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 108

33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes ridicule of seers in • Aristophanes, • Aristophanes, Birds • Aristophanes, Ecclesiazusae • Aristophanes, Wealth • Aristophanes, festivals • Hermes, in Aristophanes • Wasps, The (Aristophanes), and Asclepius • playwrights, comedy (Greek), Aristophanes

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 92; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 120, 130; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 177; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 242; Huttner (2013), Early Christianity in the Lycus Valley, 358; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 74; Lateiner and Spatharas (2016), The Ancient Emotion of Disgust, 17; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 200; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 333; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 97, 114, 115, 116, 312; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 78; Parker (2005), Polytheism and Society at Athens, 113; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 106

34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aeschylus, as character in Aristophanes • Aeschylus, quoted by Aristophanes • Aristophanes • Aristophanes, • Aristophanes, Frogs • Aristophanes, Frogs, • Aristophanes, Knights, songs in • Aristophanes, Wasps, • Aristophanes, comic poet, Frogs • Aristophanes, on Iophon • Aristophanes, on Sophocles • Aristophanes, on a naval battle • Aristophanes, on lyres • Aristophanes, on minor playwrights • Aristophanes, songs in • Aristophanes, sympotic song scene in • Better Argument (in Aristophanes’ Clouds) • Euripides, in Aristophanes • Frogs, The (Aristophanes), on Iophon • Frogs, The (Aristophanes), on Sophocles’ death • Hermes, in Aristophanes • Labes/Laches (in Aristophanes’ Wasps) • Pheidippides (in Aristophanes’ Clouds) • Philocleon (in Aristophanes’ Wasps) • human ‘saviours’, in Aristophanes • mystery cults, Eleusinian through Aristophanes lens • playwrights, comedy (Greek), Aristophanes • pledges and oaths, in Aristophanes • scholiast, on Aristophanes

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 12, 88; Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 69, 70, 71; Bowie (2021), Essays on Ancient Greek Literature and Culture, 719; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 117, 118, 119, 126, 127; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 49, 79, 340; Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 75, 257; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 560; Gruen (2011), Rethinking the Other in Antiquity, 12; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 38; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 84, 95, 99, 102; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 113, 114, 127; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 329; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 1, 209, 229; Lightfoot (2021), Wonder and the Marvellous from Homer to the Hellenistic World, 153; Marincola et al. (2021), Lloyd Llewellyn-Jones and Calum Maciver, Greek Notions of the Past in the Archaic and Classical Eras: History Without Historians, 342, 343; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 155, 156; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 98, 113, 114, 116; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311, 341; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 53; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 242, 243, 244, 245; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 92, 93; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 155, 201; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 176; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122, 209, 246, 343

35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Acharnians, The (Aristophanes) • Aristophanes • Aristophanes of Athens • Aristophanes, Cleon in • Aristophanes, Dicaeopolis in • Aristophanes, Euripides in • Aristophanes, and anti-rhetoric • Aristophanes, and dance at the Thesmophoria (in Thesm.) • Aristophanes, and logography • Aristophanes, and machines • Aristophanes, and sophistry • Aristophanes, and tragedy • Aristophanes, identification with Dicaeopolis • Aristophanes, metatheatre in • Aristophanes, on disguise • Aristophanes, on flattering rhetoric • Aristophanes, parody of Telephus • Aristophanes, works, Acharnians • Aristophanes, works, Clouds • Euripides, in Aristophanes • Euripides, plays parodied in Aristophanes • Hermes, in Aristophanes • Spartans, in Aristophanes Acharnians • playwrights, comedy (Greek), Aristophanes • sophistry, in Aristophanes

Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 116, 117, 124, 127, 129, 132; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 54; Gruen (2011), Rethinking the Other in Antiquity, 102; Hesk (2000), Deception and Democracy in Classical Athens, 261, 263, 267; Horkey (2019), Cosmos in the Ancient World, 177; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 231, 232; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 113, 115, 122; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 207; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 72; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 155, 159, 160; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 38, 113; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 145, 465; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 122, 246; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 216

36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Alcaeus, quoted by Philocleon in Wasps (Aristophanes) • Aristophanes • Aristophanes of Athens • Aristophanes, • Aristophanes, Clouds • Aristophanes, Clouds, • Aristophanes, Dicaeopolis in • Aristophanes, Frogs • Aristophanes, Frogs, • Aristophanes, Lysistrataon man singing Admetus scolion • Aristophanes, Peace, • Aristophanes, Wasps • Aristophanes, Wasps, • Aristophanes, and anti-rhetoric • Aristophanes, and parabasis • Aristophanes, and topoi of orators • Aristophanes, identification with Dicaeopolis • Aristophanes, mousikē • Aristophanes, on Hierokles and Lampon • Aristophanes, on allocation of dikastai • Aristophanes, scolia games • Aristophanes, sex in • Aristophanes, songs sung at parties • Aristophanes, sympotic song scene in • Aristophanes, tragic songs • Aristophanes, works, Acharnians • Bdelycleon (in Aristophanes’ Wasps) • Cleon (in Aristophanes’ Wasps) • Clouds (Aristophanes) • Harmodius scolion, in Aristophanes’ Wasps • Hermes, in Aristophanes • Labes/Laches (in Aristophanes’ Wasps) • Philocleon (in Aristophanes’ Wasps) • Philocleon (in Aristophanes’ Wasps), and pipe girl • Sosias (in Aristophanes’ Wasps) • Wasps, The (Aristophanes), and Asclepius • games (sympotic), in Aristophanes’ Wasps • human ‘saviours’, in Aristophanes • lyres/lyrody/citharas/citharists, in Wasps (Aristophanes) • mousikē, and Aristophanes’ Wasps

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 130, 140, 200, 327, 703, 719; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 83, 84, 88, 89; Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 116, 117, 119, 120, 126; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 363; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 32, 34, 35, 65, 67, 98, 104, 154, 230; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 71; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258, 311; Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 366; Hesk (2000), Deception and Democracy in Classical Athens, 272; Horkey (2019), Cosmos in the Ancient World, 17, 175, 176, 177; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 40; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 73, 74; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 382; Levison (2009), Filled with the Spirit, 319; Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 58; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 488; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 152, 192, 199, 205; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 100, 113, 114; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313, 341; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 92; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 167; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 69; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 242

37. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Alcaeus, quoted by Philocleon in Wasps (Aristophanes) • Aristophanes, • Aristophanes, Clouds, • Aristophanes, Peace, • Aristophanes, mousikē • Aristophanes, on the popularity of songs by Simonides and Stesichorus • Aristophanes, songs in • Harmodius scolion, in Aristophanes’ Wasps • Pheidippides (in Aristophanes’ Clouds) • Philocleon (in Aristophanes’ Wasps) • Strepsiades (in Aristophanes’ Clouds) • mousikē, and Aristophanes’ Wasps

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 499, 633, 669, 712; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 98, 123

38. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 265, 267; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 50

39. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aristophanes

Found in books: Bryan (2018), Authors and Authorities in Ancient Philosophy, 92; Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 92

40. Anon., Sibylline Oracles, 3.813 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 207; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 207

sup>
3.813 Proclaiming sad the filth of men defiled'' None

41. Diodorus Siculus, Historical Library, 12.10.3-12.10.4 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aristophanes • Aristophanes, • Aristophanes, Clouds

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 81; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313

sup>
12.10.3 \xa0And shortly thereafter the city was moved to another site and received another name, its founders being Lampon and Xenocritus; the circumstances of its founding were as follows. The Sybarites who were driven a second time from their native city dispatched ambassadors to Greece, to the Lacedaemonians and Athenians, requesting that they assist their repatriation and take part in the settlement. ^12.10.4 \xa0Now the Lacedaemonians paid no attention to them, but the Athenians promised to join in the enterprise, and they manned ten ships and sent them to the Sybarites under the leadership of Lampon and Xenocritus; they further sent word to the several cities of the Peloponnesus, offering a share in the colony to anyone who wished to take part in it.'' None

42. Philo of Alexandria, On The Contemplative Life, 40-56 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 280; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 242, 249, 258, 262

sup>
40 I wish also to speak of their common assemblies, and their very cheerful meetings at convivial parties, setting them in opposition and contrast to the banquets of others, for others, when they drink strong wine, as if they had been drinking not wine but some agitating and maddening kind of liquor, or even the most formidable thing which can be imagined for driving a man out of his natural reason, rage about and tear things to pieces like so many ferocious dogs, and rise up and attack one another, biting and gnawing each other's noses, and ears, and fingers, and other parts of their body, so as to give an accurate representation of the story related about the Cyclops and the companions of Ulysses, who ate, as the poet says, fragments of human flesh, and that more savagely than even he himself; "⁴¹ for he was only avenging himself on those whom he conceived to be his enemies, but they were ill-treating their companions and friends, and sometimes even their actual relations, while having the salt and dinner-table before them, at a time of peace perpetrating actions inconsistent with peace, like those which are done by men in gymnastic contests, debasing the proper exercises of the body as coiners debase good money, and instead of athletes (athleµtai) becoming miserable men (athlioi), for that is the name which properly belongs to them. ⁴² For that which those men who gain victories in the Olympic games, when perfectly sober in the arena, and having all the Greeks for spectators do by day, exerting all their skill for the purpose of gaining victory and the crown, these men with base designs do at convivial entertainments, getting drunk by night, in the hour of darkness, when soaked in wine, acting without either knowledge, or art, or skill, to the insult, and injury, and great disgrace of those who are subjected to their violence. ⁴³ And if no one were to come like an umpire into the middle of them, and part the combatants, and reconcile them, they would continue the contest with unlimited licence, striving to kill and murder one another, and being killed and murdered on the spot; for they do not suffer less than they inflict, though out of the delirious state into which they have worked themselves they do not feel what is done to them, since they have filled themselves with wine, not, as the comic poet says, to the injury of their neighbour, but to their own. ⁴⁴ Therefore those persons who a little while before came safe and sound to the banquet, and in friendship for one another, do presently afterwards depart in hostility and mutilated in their bodies. And some of these men stand in need of advocates and judges, and others require surgeons and physicians, and the help which may be received from them. ⁴⁵ Others again who seem to be a more moderate kind of feasters when they have drunk unmixed wine as if it were mandragora, boil over as it were, and lean on their left elbow, and turn their heads on one side with their breath redolent of their wine, till at last they sink into profound slumber, neither seeing nor hearing anything, as if they had but one single sense, and that the most slavish of all, namely, taste. ⁴⁶ And I know some persons who, when they are completely filled with wine, before they are wholly overpowered by it, begin to prepare a drinking party for the next day by a kind of subscription and picnic contribution, conceiving a great part of their present delight to consist in the hope of future drunkenness; ⁴⁷ and in this manner they exist to the very end of their lives, without a house and without a home, the enemies of their parents, and of their wives, and of their children, and the enemies of their country, and the worst enemies of all to themselves. For a debauched and profligate life is apt to lay snares for every one. VI. ⁴⁸ And perhaps some people may be inclined to approve of the arrangement of such entertainments which at present prevails everywhere, from an admiration of, and a desire of imitating, the luxury and extravagance of the Italians which both Greeks and barbarians emulate, making all their preparations with a view to show rather than to real enjoyment, ⁴⁹ for they use couches called triclinia, and sofas all round the table made of tortoiseshell, and ivory, and other costly materials, most of which are inlaid with precious stones; and coverlets of purple embroidered with gold and silver thread; and others brocaded in flowers of every kind of hue and colour imaginable to allure the sight, and a vast array of drinking cups arrayed according to each separate description; for there are bowls, and vases, and beakers, and goblets, and all kinds of other vessels wrought with the most exquisite skill, their clean cups and others finished with the most elaborate refinement of skilful and ingenious men; ⁵⁰ and well-shaped slaves of the most exquisite beauty, ministering, as if they had come not more for the purpose of serving the guests than of delighting the eyes of the spectators by their mere appearance. of these slaves, some, being still boys, pour out the wine; and others more fully grown pour water, being carefully washed and rubbed down, with their faces anointed and pencilled, and the hair of their heads admirably plaited and curled and wreathed in delicate knots; ⁵¹ for they have very long hair, being either completely unshorn, or else having only the hair on their foreheads cut at the end so as to make them of an equal length all round, being accurately sloped away so as to represent a circular line, and being clothed in tunics of the most delicate texture, and of the purest white, reaching in front down to the lower part of the knee, and behind to a little below the calf of the leg, and drawing up each side with a gentle doubling of the fringe at the joinings of the tunics, raising undulations of the garment as it were at the sides, and widening them at the hollow part of the side. ⁵² Others, again, are young men just beginning to show a beard on their youthful chins, having been, for a short time, the sport of the profligate debauchees, and being prepared with exceeding care and diligence for more painful services; being a kind of exhibition of the excessive opulence of the giver of the feast, or rather, to say the truth, of their thorough ignorance of all propriety, as those who are acquainted with them well know. ⁵³ Besides all these things, there is an infinite variety of sweetmeats, and delicacies, and confections, about which bakers and cooks and confectioners labour, considering not the taste, which is the point of real importance, so as to make the food palatable to that, but also the sight, so as to allure that by the delicacy of the look of their viands, they turn their heads round in every direction, scanning everything with their eyes and with their nostrils, examining the richness and the number of the dishes with the first, and the steam which is sent up by them with the second. Then, when they are thoroughly sated both with the sight and with the scent, these senses again prompt their owners to eat, praising in no moderate terms both the entertainment itself and the giver of it, for its costliness and magnificence. ⁵⁴ Accordingly, seven tables, and often more, are brought in, full of every kind of delicacy which earth, and sea, and rivers, and air produce, all procured with great pains, and in high condition, composed of terrestrial, and acquatic, and flying creatures, every one of which is different both in its mode of dressing and in its seasoning. And that no description of thing existing in nature may be omitted, at the last dishes are brought in full of fruits, besides those which are kept back for the more luxurious portion of the entertainment, and for what is called the dessert; ⁵⁵ and afterwards some of the dishes are carried away empty from the insatiable greediness of those at table, who, gorging themselves like cormorants, devour all the delicacies so completely that they gnaw even the bones, which some left half devoured after all that they contained has been torn to pieces and spoiled. And when they are completely tired with eating, having their bellies filled up to their very throats, but their desires still unsatisfied, being fatigued with eating. ⁵⁶ However, why need I dwell with prolixity on these matters, which are already condemned by the generality of more moderate men as inflaming the passions, the diminution of which is desirable? For any one in his senses would pray for the most unfortunate of all states, hunger and thirst, rather than for a most unlimited abundance of meat and drink at such banquets as these. VII. ' "' None

43. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332

44. Dio Chrysostom, Orations, 18.6-18.8 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 332

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18.6 \xa0So first of all, you should know that you have no need of toil or exacting labour; for although, when a man has already undergone a great deal of training, these contribute very greatly to his progress, yet if he has had only a little, they will lessen his confidence and make him diffident about getting into action; just as with athletes who are unaccustomed to the training of the body, such training weakens them if they become fatigued by exercises which are too severe. But just as bodies unaccustomed to toil need anointing and moderate exercise rather than the training of the gymnasium, so you in preparing yourself for public speaking have need of diligence which has a tempering of pleasure rather than laborious training. So let us consider the poets: I\xa0would counsel you to read Meder of the writers of Comedy quite carefully, and Euripides of the writers of Tragedy, and to do so, not casually by reading them to yourself, but by having them read to you by others, preferably by men who know how to render the lines pleasurably, but at any rate so as not to offend. For the effect is enhanced when one is relieved of the preoccupation of reading. <' "^18.7 \xa0And let no one of the more 'advanced' critics chide me for selecting Meder's plays in preference to the Old Comedy, or Euripides in preference to the earlier writers of Tragedy. For physicians do not prescribe the most costly diet for their patients, but that which is salutary. Now it would be a long task to enumerate all the advantages to be derived from these writers; indeed, not only has Meder's portrayal of every character and every charming trait surpassed all the skill of the early writers of Comedy, but the suavity and plausibility of Euripides, while perhaps not completely attaining to the grandeur of the tragic poet's way of deifying his characters, or to his high dignity, are very useful for the man in public life; and furthermore, he cleverly fills his plays with an abundance of characters and moving incidents, and strews them with maxims useful on all occasions, since he was not without acquaintance with philosophy. <" '^18.8 \xa0But Homer comes first and in the middle and last, in that he gives of himself to every boy and adult and old man just as much as each of them can take. Lyric and elegiac poetry too, and iambics and dithyrambs are very valuable for the man of leisure, but the man who intends to have a public career and at the same time to increase the scope of his activities and the effectiveness of his oratory, will have no time for them. <'' None

45. Plutarch, Agesilaus, 3.2-3.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristophanes • Aristophanes, Frogs

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 341; Tor (2017), Mortal and Divine in Early Greek Epistemology, 46

sup>3.3 οὐ μὴν ἀλλὰ τελευτήσαντος τοῦ Ἄγιδος ὁ Λύσανδρος, ἤδη κατανεναυμαχηκὼς Ἀθηναίους καὶ μέγιστον ἐν Σπάρτῃ δυνάμενος, τὸν Ἀγησίλαον ἐπὶ τὴν βασιλείαν προῆγεν, ὡς οὐ προσήκουσαν ὄντι νόθῳ τῷ Λεωτυχίδῃ. πολλοὶ δὲ καὶ τῶν ἄλλων πολιτῶν, διὰ τὴν ἀρετὴν διὰ τὴν ἀρετὴν Coraës and Bekker, after Bryan. τὴν ἀρετὴν. τοῦ Ἀγησιλάου καὶ τὸ συντετράφθαι καὶ μετεσχηκέναι τῆς ἀγωγῆς, ἐφιλοτιμοῦντο καὶ συνέπραττον αὐτῷ προθύμως. ἦν δὲ Διοπείθης ἀνὴρ χρησμολόγος ἐν Σπάρτῃ, μαντειῶν τε παλαιῶν ὑπόπλεως καὶ δοκῶν περὶ τὰ θεῖα σοφὸς εἶναι καὶ περιττός.' ' None

sup>3.3 ' ' None

46. Plutarch, Alcibiades, 16.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Alcibiades, depicted in Aristophanes’ Birds • Aristophanes • Aristophanes, Birds • Hermes, in Aristophanes

Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 136, 164; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 131; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 100; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 323, 330

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16.2 ἀλλʼ Ἔρωτα κεραυνοφόρον, ἅπερ ἄπερ . Either some verb is to be supplied from the context for the preceding accusatives (so Coraës), or ἅπερ is to be deleted (so Bekker and Sintenis 2 ). ὁρῶντες οἱ μὲν ἔνδοξοι μετὰ τοῦ βδελύττεσθαι καὶ δυσχεραίνειν ἐφοβοῦντο τὴν ὀλιγωρίαν αὐτοῦ καὶ παρανομίαν, ὡς τυραννικὰ καὶ ἀλλόκοτα, τοῦ δὲ δήμου τὸ πάθος τὸ πρὸς αὐτὸν οὐ κακῶς ἐξηγούμενος ὁ Ἀριστοφάνης ταῦτʼ εἴρηκε·' ' None

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16.2 but an Eros armed with a thunderbolt. The reputable men of the city looked on all these things with loathing and indignation, and feared his contemptuous and lawless spirit. They thought such conduct as his tyrant-like and monstrous. How the common folk felt towards him has been well set forth by Aristophanes Frogs, 1425 ; 1431-1432 . in these words:— It yearns for him, and hates him too, but wants him back; and again, veiling a yet greater severity in his metaphor:— A lion is not to be reared within the state; But, once you’ve reared him up, consult his every mood. ' ' None

47. Plutarch, Pericles, 6.2, 32.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristophanes • Aristophanes, • Aristophanes, Clouds • Aristophanes, on Hierokles and Lampon • Aristophanes, on the probouloi

Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 81; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 231; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 258; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 333; Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 196; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 639; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313; Tor (2017), Mortal and Divine in Early Greek Epistemology, 42

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6.2 λέγεται δέ ποτε κριοῦ μονόκερω κεφαλὴν ἐξ ἀγροῦ τῷ Περικλεῖ κομισθῆναι, καὶ Λάμπωνα μὲν τὸν μάντιν, ὡς εἶδε τὸ κέρας ἰσχυρὸν καὶ στερεὸν ἐκ μέσου τοῦ μετώπου πεφυκός, εἰπεῖν ὅτι δυεῖν οὐσῶν ἐν τῇ πόλει δυναστειῶν, τῆς Θουκυδίδου καὶ Περικλέους, εἰς ἕνα περιστήσεται τὸ κράτος παρʼ ᾧ γένοιτο τὸ σημεῖον· τὸν δʼ Ἀναξαγόραν τοῦ κρανίου διακοπέντος ἐπιδεῖξαι τὸν ἐγκέφαλον οὐ πεπληρωκότα τὴν βάσιν, ἀλλʼ ὀξὺν ὥσπερ ὠὸν ἐκ τοῦ παντὸς ἀγγείου συνωλισθηκότα κατὰ τὸν τόπον ἐκεῖνον ὅθεν ἡ ῥίζα τοῦ κέρατος εἶχε τὴν ἀρχήν. ^32.2 δεχομένου δὲ τοῦ δήμου καὶ προσιεμένου τὰς διαβολάς, οὕτως ἤδη ψήφισμα κυροῦται, Δρακοντίδου γράψαντος, ὅπως οἱ λόγοι τῶν χρημάτων ὑπὸ Περικλέους εἰς τοὺς Πρυτάνεις ἀποτεθεῖεν, οἱ δὲ δικασταὶ τὴν ψῆφον ἀπὸ τοῦ βωμοῦ φέροντες ἐν τῇ πόλει κρίνοιεν. Ἅγνων δὲ· τοῦτο μὲν ἀφεῖλε τοῦ ψηφίσματος, κρίνεσθαι δὲ τὴν δίκην ἔγραψεν ἐν δικασταῖς χιλίοις καὶ πεντακοσίοις, εἴτε κλοπῆς καὶ δώρων εἴτʼ ἀδικίου βούλοιτό τις ὀνομάζειν τὴν δίωξιν.' ' None

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6.2 A story is told that once on a time the head of a one-horned ram was brought to Pericles from his country-place, and that Lampon the seer, when he saw how the horn grew strong and solid from the middle of the forehead, declared that, whereas there were two powerful parties in the city, that of Thucydides and that of Pericles, the mastery would finally devolve upon one man,—the man to whom this sign had been given. Anaxagoras, however, had the skull cut in two, and showed that the brain had not filled out its position, but had drawn together to a point, like an egg, at that particular spot in the entire cavity where the root of the horn began. ^32.2 The people accepted with delight these slanders, and so, while they were in this mood, a bill was passed, on motion of Dracontides, that Pericles should deposit his accounts of public moneys with the prytanes, and that the jurors should decide upon his case with ballots which had lain upon the altar of the goddess on the acropolis. But Hagnon amended this clause of the bill with the motion that the case be tried before fifteen hundred jurors in the ordinary way, whether one wanted to call it a prosecution for embezzlement and bribery, or malversation.' ' None

48. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aristophanes of Byzantium

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 321; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 321; Pausch and Pieper (2023), The Scholia on Cicero’s Speeches: Contexts and Perspectives, 135

49. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Konig and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187; König and Wiater (2022), Late Hellenistic Greek Literature in Dialogue, 187

50. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Lloyd (1989), The Revolutions of Wisdom: Studies in the Claims and Practice of Ancient Greek Science, 49; Tor (2017), Mortal and Divine in Early Greek Epistemology, 44

51. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aristophanes • Aristophanes,

Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 6, 20, 21; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 107, 108

52. Diogenes Laertius, Lives of The Philosophers, 9.111 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aristophanes

Found in books: Bett (2019), How to be a Pyrrhonist: The Practice and Significance of Pyrrhonian Scepticism, 49; Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 208

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9.111 There are also reputed works of his extending to twenty thousand verses which are mentioned by Antigonus of Carystus, who also wrote his life. There are three silli in which, from his point of view as a Sceptic, he abuses every one and lampoons the dogmatic philosophers, using the form of parody. In the first he speaks in the first person throughout, the second and third are in the form of dialogues; for he represents himself as questioning Xenophanes of Colophon about each philosopher in turn, while Xenophanes answers him; in the second he speaks of the more ancient philosophers, in the third of the later, which is why some have entitled it the Epilogue.'' None

53. None, None, nan
Tagged with subjects: • Aristophanes, Clouds • Aristophanes, on Hierokles and Lampon

Found in books: Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 255; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 313

54. None, None, nan
Tagged with subjects: • Alcibiades, depicted in Aristophanes’ Birds • Aristophanes, Birds • Aristophon

Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 323; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 176

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