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Tiresias: The Ancient Mediterranean Religions Source Database



4768
Epigraphy, Agora Xv, 46
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Intertexts (texts cited often on the same page as the searched text):

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1. Aristophanes, Acharnians, 709-712, 708 (5th cent. BCE - 4th cent. BCE)

708. ὃς μὰ τὴν Δήμητρ', ἐκεῖνος ἡνίκ' ἦν Θουκυδίδης
2. Plato, Laches, None (5th cent. BCE - 4th cent. BCE)

3. Xenophon, Hellenica, 6.3.2-6.3.17 (5th cent. BCE - 4th cent. BCE)

6.3.3. Callistratus, the popular orator, also went with the embassy; for he had promised Iphicrates that if he would let him go home, he would either send money for the fleet or bring about peace, and consequently he had been at Athens and engaged in efforts to secure peace; and when the ambassadors came before the assembly of the Lacedaemonians and the representatives of their allies, the first of them who spoke was Callias, the torch-bearer. of the Eleusinian mysteries.cp. II. iv. 20. He was the sort of man to enjoy no less being praised by himself than by others, and on this occasion he began in about the following words: 6.3.4. Men of Lacedaemon, as regards the position I hold as your diplomatic agent, I am not the only member of our family who has held it, but my father’s father received it from his father and handed 371 B.C. it on to his descendants; and I also wish to make clear to you how highly esteemed we have been by our own state. For whenever there is war she chooses us as generals, and whenever she becomes desirous of tranquillity she sends us out as peacemakers. I, for example, have twice before now come here to treat for a termination of war, and on both these embassies I succeeded in achieving peace both for you and for ourselves; now for a third time I am come, and it is now, I believe, that with greater justice than ever before I should obtain a reconciliation between us. 6.3.5. For I see that you do not think one way and we another, but that you as well as we are distressed over the destruction of Plataea and Thespiae. How, then, is it not fitting that men who hold the same views should be friends of one another rather than enemies? Again, it is certainly the part of wise men not to undertake war even if they should have differences, if they be slight; but if, in fact, we should actually find ourselves in complete agreement, should we not be astounding fools not to make peace? 6.3.6. The right course, indeed, would have been for us not to take up arms against one another in the beginning, since the tradition is that the first strangers to whom Triptolemus, Triptolemus of Eleusis had, according to the legend, carried from Attica throughout Greece both the cult of Demeter and the knowledge of her art — agriculture. Heracles was the traditional ancestor of the Spartan kings (cp. III. iii.) while the Dioscuri, Castor and Pollux, were putative sons of Tyndareus of Sparta. our ancestor, revealed the mystic rites of Demeter and Core were Heracles, your state’s founder, and the Dioscuri, your citizens; and, further, that it was upon Peloponnesus that he first bestowed the seed of Demeter’s fruit. How, then, can it be right, 371 B.C. either that you should ever come to destroy the fruit of those very men from whom you received the seed, or that we should not desire those very men, to whom we gave the seed, to obtain the greatest possible abundance of food? But if it is indeed ordered of the gods that wars should come among men, then we ought to begin war as tardily as we can, and, when it has come, to bring it to an end as speedily as possible. 6.3.7. After him Autocles, who had the reputation of being a very incisive orator, spoke as follows: Men of Lacedaemon, that what I am about to say will not be said to your pleasure, I am not unaware; but it seems to me that men who desire the friendship which they may establish to endure for the longest possible time, ought to point out to one another the causes of their wars. Now you always say, The cities must be independent, but you are yourselves the greatest obstacle in the way of their independence. For the first stipulation you make with your allied cities is this, that they follow wherever you may lead. And yet how is this consistent with independence? 6.3.8. And you make for yourselves enemies without taking counsel with your allies, and against those enemies you lead them; so that frequently they who are said to be independent are compelled to take the field against men most friendly to themselves. Furthermore — and there can be nothing in the world more opposed to independence — you establish governments of ten here and governments of thirty there; and in the case of these rulers your care is, not that they shall rule according to law, but that they shall be able to hold possession of their cities by force. So that you manifestly take pleasure in despotisms rather 371 B.C. than in free governments. 6.3.9. Again, when the King directed that the cities be independent, you showed yourselves strongly of the opinion that if the Thebans did not allow each one of their cities, not only to rule itself, but also to live under whatever laws it chose, they would not be acting in accordance with the King’s writing; but when you had seized the Cadmea, you did not permit even the Thebans themselves to be independent. The right thing, however, is that those who are going to be friends should not insist upon obtaining their full rights from others, and then show themselves disposed to grasp the most they can. 6.3.10. By these words he caused silence on the part of all, while at the same time he gave pleasure to those who were angry with the Lacedaemonians. After him Callistratus said: Men of Lacedaemon, that mistakes have not been made, both on our side and on yours, I for one do not think I could assert; but I do not hold to the opinion that one ought never again to have any dealings with people who make mistakes. For I see that no one in the world remains always free from error. And it seems to me that through making mistakes men sometimes become even easier to deal with, especially if they have incurred punishment in consequence of their mistakes, as we have. 6.3.11. In your own case, also, I see that sometimes many reverses result from the things you have done with too little judgment, among which was, in fact, the seizure of the Cadmea in Thebes; now, at any rate, the cities which you were eager to make independent have all, in consequence of the wrong done to the Thebans, fallen again under their power. Hence I hope that now, when we have been 371 B.C. taught that to seek selfish advantage is unprofitable, we shall again be reasonable in our friendship with each other. 6.3.12. Now touching the slanderous allegations of certain people who wish to defeat the peace, to the effect that we have come here, not because we desire friendship, but rather because we fear that Antalcidas may arrive with money from the King, consider how foolishly they are talking. For the King directed, as you know, that all the cities in Greece were to be independent; why then should we, who agree with the King in both word and deed, be afraid of him? Or does anyone imagine that the King prefers to spend money and make others great, rather than, without expense, to have those things accomplished for him which he judged to be best? 6.3.13. So much for that. Why, then, have we come? That it surely is not because we are in straits, you could discover, if you please, by looking at the situation by sea or, if you please, at the situation by land at the present time. What, then, is the reason? Manifestly that some of our allies are doing what is not pleasing to us. And perhaps we also should like to show you the gratitude we rightly conceived toward you because you preserved us. At the close of the Peloponnesian war the Lacedaemonians rejected the proposal urged by many of their allies, that Athens should be destroyed.cp. II. ii. 19, 20. 6.3.14. Furthermore, to mention also the matter of expediency, there are, of course, among all the cities of Greece, some that take your side and others that take ours, and in each single city some people favour the Lacedaemonians and others the Athenians. If, therefore, we should become friends, from what quarter could 371 B.C. we with reason expect any trouble? For who could prove strong enough to vex us by land if you were our friends? And who could do you any harm by sea if we were favourably inclined toward you? 6.3.15. Moreover, we all know that wars are forever breaking out and being concluded, and that we — if not now, still at some future time — shall desire peace again. Why, then, should we wait for the time when we shall have become exhausted by a multitude of ills, and not rather conclude peace as quickly as possible before anything irremediable happens? 6.3.16. Again, I for my part do not commend those men who, when they have become competitors in the games and have already been victorious many times and enjoy fame, are so fond of contest that they do not stop until they are defeated and so end their athletic training; nor on the other hand do I commend those dicers who, if they win one success, throw for double stakes, for I see that the majority of such people become utterly impoverished. 6.3.17. We, then, seeing these things, ought never to engage in a contest of such a sort that we shall either win all or lose all, but ought rather to become friends of one another while we are still strong and successful. For thus we through you, and you through us, could play even a greater part in Greece than in times gone by.
4. Aristotle, Athenian Constitution, 28.2 (4th cent. BCE - 4th cent. BCE)

5. Theophrastus, Characters, 21 (4th cent. BCE - 3rd cent. BCE)

6. Plutarch, Demetrius, 28.2-28.4 (1st cent. CE - 2nd cent. CE)

7. Plutarch, Demosthenes, 28.4 (1st cent. CE - 2nd cent. CE)

8. Plutarch, Pericles, 11.1 (1st cent. CE - 2nd cent. CE)

11.1. Then the aristocrats, aware even some time before this that Pericles was already become the greatest citizen, but wishing nevertheless to have some one in the city who should stand up against him and blunt the edge of his power, that it might not be an out and out monarchy, put forward Thucydides of Alopece, a discreet man and a relative of Cimon, to oppose him.
9. Andocides, Orations, 1.95

10. Andocides, Orations, 1.95

11. Epigraphy, Agora Xv, 17, 20-21, 32, 39, 42, 52, 54-56, 16

12. Epigraphy, Ig I , 1032

13. Epigraphy, Ig I , 1032

14. Epigraphy, Ig Ii2, 1173, 1544, 2490, 1128

15. Epigraphy, Seg, 21.525, 47.197



Subjects of this text:

subject book bibliographic info
agathos daimon Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
agora Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 731
ammon Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
archon-list Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
asklepios, introduction to athens Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1028
cavalry, prosopography Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620, 1140
choregos, dedications Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
council, pre-kleisthenic, lists Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 731
cousins, homonymous Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 526
crown, city Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
crown, relief Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1139
cyriacus of ancona Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
dedications, to agathos daimon Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
dedications, to athena Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
dedications, to eponymous heroes Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
dedications, to erechtheus Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
dedications, to leos Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
dedications Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
delos, amphiktyons/athenian officials Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
delphi, theoria Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
demarch, age Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 526
deme, garrison Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
demetrios of phaleron, family Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
demetrios of phaleron, marriage Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1201
demetrios of phaleron, research Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
diaitêtai Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 526
dionysos, priest Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
dipolieia Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
doctor Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1201
epakreis, epakria Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 731
epikleros, marriage Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
eponymous heroes Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
exegetai Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
farm (isolated) Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1201
fourmont, m. Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1139
general Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
gephyraioi Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
hair Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
harmodios Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
harpalos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
herald Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
hero Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
hierophant Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
hipparch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620, 1137
hypereides Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
kallias family of alopeke Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
kallias ii, hipponikos ii Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1184
kimon, career Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
kleruch, samos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1028
kleruch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1217
konon and kin, associates Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
konon and kin, family Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1201
kriton Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1184
lease, orgeones Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1140
lemnos, hipparch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1184
leos Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
loan, private Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1140, 1201
loutrophoros Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1140
lykourgos, speeches Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
mining Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1028, 1201
misgolas Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1217
oath, in disputes Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
old age Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1217
oligarchy, the thirty Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137, 1181
orgeones Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1140
oschophoria Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
parasite, in cult Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 691
pelagios Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
phokion Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1201
phratry, disputes, in phratry Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1140
phratry Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
phylarch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1137
priests and priestesses Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
property Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 145
proxenos/y, of sparta Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
prytaneion/is Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 731
prytaneis Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
pythais, classical Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
quietism Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
residence Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 145, 1140
sophokles Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1217
sparta, and athens Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
themistokles, descendants Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1184
themistokles, family Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
thoukydides son of melesias Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1181
torch-race Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1201
tribes' Mikalson, New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society (2016) 208
tribes, kleisthenic Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 731
trierarch Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 620
water supply Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 1184