Tiresias: The Ancient Mediterranean Religions Source Database

5640

Euripides, Suppliant Women, 406-407
δῆμος δ' ἀνάσσει διαδοχαῖσιν ἐν μέρει by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald
ἐνιαυσίαισιν, οὐχὶ τῷ πλούτῳ διδοὺς by one man, but is free. The people rule in succession year by year, allowing no preference to wealth, but the poor man shares equally with the rich. Herald

Intertexts (texts cited often on the same page as the searched text):

24 results
1. Homer, Iliad, 2.188-2.197, 2.203-2.206, 2.494, 2.557 (8th cent. BCE - 7th cent. BCE) 2.188. /But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. 2.189. /But himself he went straight to Agamemnon, son of Atreus, and received at his hand the staff of his fathers, imperishable ever, and therewith went his way along the ships of the brazen-coated Achaeans. Whomsoever he met that was a chieftain or man of note, to his side would he come and with gentle words seek to restrain him, saying: 2.190. / Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.191. / Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.192. / Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.193. / Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.194. / Good Sir, it beseems not to seek to affright thee as if thou were a coward, but do thou thyself sit thee down, and make the rest of thy people to sit. For thou knowest not yet clearly what is the mind of the son of Atreus; now he does but make trial, whereas soon he will smite the sons of the Achaeans. Did we not all hear what he spake in the council? 2.195. /Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying 2.196. /Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying 2.197. /Beware lest waxing wroth he work mischief to the sons of the Achaeans. Proud is the heart of kings, fostered of heaven; for their honour is from Zeus, and Zeus, god of counsel, loveth them. But whatsoever man of the people he saw, and found brawling, him would he smite with his staff; and chide with words, saying 2.203. / Fellow, sit thou still, and hearken to the words of others that are better men than thou; whereas thou art unwarlike and a weakling, neither to be counted in war nor in counsel. In no wise shall we Achaeans all be kings here. No good thing is a multitude of lords; let there be one lord 2.204. / Fellow, sit thou still, and hearken to the words of others that are better men than thou; whereas thou art unwarlike and a weakling, neither to be counted in war nor in counsel. In no wise shall we Achaeans all be kings here. No good thing is a multitude of lords; let there be one lord 2.205. /one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea 2.206. /one king, to whom the son of crooked-counselling Cronos hath vouchsafed the sceptre and judgments, that he may take counsel for his people. Thus masterfully did he range through the host, and they hasted back to the place of gathering from their ships and huts with noise, as when a wave of the loud-resounding sea 2.494. /and a voice unwearying, and though the heart within me were of bronze, did not the Muses of Olympus, daughters of Zeus that beareth the aegis, call to my mind all them that came beneath Ilios. Now will I tell the captains of the ships and the ships in their order.of the Boeotians Peneleos and Leïtus were captains 2.557. /Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls
2. Aeschylus, Eumenides, 527-531, 526 (6th cent. BCE - 5th cent. BCE) 526. μήτʼ ἀνάρχετον βίον 526. Do not approve of a lawless life or one subject to a tyrant.
3. Aeschylus, Suppliant Women, 912-953, 911 (6th cent. BCE - 5th cent. BCE) 911. οὗτος, τί ποιεῖς; ἐκ ποίου φρονήματος 911. You there! What are you doing? What kind of arrogance has incited you to do such dishonor to this realm of Pelasgian men? Indeed, do you think you have come to a land of women? For a barbarian dealing with Hellenes, you act insolently.
4. Pindar, Fragments, 169 (6th cent. BCE - 5th cent. BCE)
5. Pindar, Olympian Odes, 6.17 (6th cent. BCE - 5th cent. BCE)
6. Aristophanes, Acharnians, 629-664, 628 (5th cent. BCE - 4th cent. BCE) 628. ἐξ οὗ γε χοροῖσιν ἐφέστηκεν τρυγικοῖς ὁ διδάσκαλος ἡμῶν
7. Aristophanes, Knights, 506-550, 505 (5th cent. BCE - 4th cent. BCE) 505. ὦ παντοίας ἤδη Μούσης
8. Aristophanes, Frogs, 686-705, 718-733, 675 (5th cent. BCE - 4th cent. BCE) 675. Μοῦσα χορῶν ἱερῶν: ἐπίβηθι καὶ ἔλθ' ἐπὶ τέρψιν ἀοιδᾶς ἐμᾶς
9. Euripides, Cyclops, 119 (5th cent. BCE - 5th cent. BCE) 119. τίνος κλύοντες; ἢ δεδήμευται κράτος; 119. Obedient unto whom? or is the power in the people’s hands? Silenu
10. Euripides, Suppliant Women, 239-245, 286-364, 399-405, 407-597, 859, 861-908, 911-917, 955-989, 238 (5th cent. BCE - 5th cent. BCE)
11. Herodotus, Histories, 3.38.4, 7.104.4, 7.139 (5th cent. BCE - 5th cent. BCE) 3.38.4. Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all. 7.104.4. So is it with the Lacedaemonians; fighting singly they are as brave as any man living, and together they are the best warriors on earth. They are free, yet not wholly free: law is their master, whom they fear much more than your men fear you. 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.
12. Isocrates, Orations, 4.96 (5th cent. BCE - 4th cent. BCE)
13. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) 484b. dawns the full light of natural justice. And it seems to me that Pindar adds his evidence to what I say, in the ode where he says— Law the sovereign of all, Mortals and immortals, Pind. Fr. 169 (Bergk) which, so he continues,— Carries all with highest hand, Justifying the utmost force: in proof I take The deeds of Hercules, for unpurchased Pind. Fr. 169 (Bergk) —the words are something like that—I do not know the poem well—but it tells how he drove off the cow
14. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) 337d. for like is akin to like by nature, whereas law, despot of mankind, often constrains us against nature. Hence it would be shameful if we, while knowing the nature of things, should yet—being the wisest of the Greeks, and having met together for the very purpose in the very sanctuary of the wisdom of Greece, and in this the greatest and most auspicious house of the city of cities—display no worthy sign of this dignity
15. Thucydides, The History of The Peloponnesian War, 1.42, 1.73.2-1.73.74, 2.15, 2.21-2.22, 2.37-2.41, 2.37.1, 2.52, 2.59-2.65, 2.67, 2.71-2.77, 3.37-3.48, 4.77, 4.89-4.101 (5th cent. BCE - 4th cent. BCE) 1.73.2. We need not refer to remote antiquity: there we could appeal to the voice of tradition, but not to the experience of our audience. But to the Median war and contemporary history we must refer, although we are rather tired of continually bringing this subject forward. In our action during that war we ran great risk to obtain certain advantages: you had your share in the solid results, do not try to rob us of all share in the good that the glory may do us. 1.73.3. However, the story shall be told not so much to deprecate hostility as to testify against it, and to show, if you are so ill-advised as to enter into a struggle with Athens, what sort of an antagonist she is likely to prove. 1.73.4. We assert that at Marathon we were at the front, and faced the barbarian single-handed. That when he came the second time, unable to cope with him by land we went on board our ships with all our people, and joined in the action at Salamis . This prevented his taking the Peloponnesian states in detail, and ravaging them with his fleet; when the multitude of his vessels would have made any combination for self-defence impossible. 1.73.5. The best proof of this was furnished by the invader himself. Defeated at sea, he considered his power to be no longer what it had been, and retired as speedily as possible with the greater part of his army. 2.37.1. Our constitution does not copy the laws of neighboring states; we are rather a pattern to others than imitators ourselves. Its administration favors the many instead of the few; this is why it is called a democracy. If we look to the laws, they afford equal justice to all in their private differences; if to social standing, advancement in public life falls to reputation for capacity, class considerations not being allowed to interfere with merit; nor again does poverty bar the way, if a man is able to serve the state, he is not hindered by the obscurity of his condition.
16. Xenophon, Memoirs, 1.2.41-1.2.42 (5th cent. BCE - 4th cent. BCE) 1.2.41. Tell me, Pericles, he said, can you teach me what a law is? Certainly, he replied. Then pray teach me. For whenever I hear men praised for keeping the laws, it occurs to me that no one can really deserve that praise who does not know what a law is. 1.2.42. Well, Alcibiades, there is no great difficulty about what you desire. You wish to know what a law is. Laws are all the rules approved and enacted by the majority in assembly, whereby they declare what ought and what ought not to be done. Do they suppose it is right to do good or evil? Good, of course, young man, — not evil.
17. Xenophon, Constitution of The Spartans, 4.6, 8.3-8.4 (5th cent. BCE - 4th cent. BCE) 4.6. And they are bound, too, to keep themselves fit, for one effect of the strife is that they spar whenever they meet; but anyone present has a right to part the combatants. If anyone refuses to obey the mediator the Warden takes him to the Ephors; and they fine him heavily, in order to make him realize that he must never yield to a sudden impulse to disobey the laws. 8.3. It is probable also that these same citizens helped to set up the office of Ephor, having come to the conclusion that obedience is a very great blessing whether in a state or an army or a household. For they thought that the greater the power of these magistrates the more they would impress the minds of the citizens. τοῦ ὑπακούειν is omitted in the translation. It can hardly be right; Schneider removed it, and Cobet proposed εἰς τὸ ὑπακούειν , so as to make them obedient. 8.4. Accordingly, the Ephors are competent to fine whom they choose, and have authority to enact immediate payment: they have authority also to deprive the magistrates of office, and even to imprison and prefer a capital charge against them. Possessing such wide power they do not, like other states, leave persons elected to office to rule as they like throughout the year, but in common with despots and the presidents of the games, they no sooner see anyone breaking the law than they punish the offender.
18. Aristotle, Athenian Constitution, 41.2, 44.4 (4th cent. BCE - 4th cent. BCE)
19. Aristotle, Rhetoric, 1.15 (4th cent. BCE - 4th cent. BCE)
20. Plutarch, Solon, 19.2 (1st cent. CE - 2nd cent. CE) 19.2. Then he made the upper council a general overseer in the state, and guardian of the laws, thinking that the city with its two councils, riding as it were at double anchor, would be less tossed by the surges, and would keep its populace in greater quiet. Now most writers say that the council of the Areiopagus, as I have stated, was established by Solon. And their view seems to be strongly supported by the fact that Draco nowhere makes any mention whatsoever of Areiopagites, but always addresses himself to the ephetai in cases of homicide.
21. Pausanias, Description of Greece, 1.3.3, 1.35.3 (2nd cent. CE - 2nd cent. CE) 1.3.3. A portico is built behind with pictures of the gods called the Twelve. On the wall opposite are painted Theseus, Democracy and Demos. The picture represents Theseus as the one who gave the Athenians political equality. By other means also has the report spread among men that Theseus bestowed sovereignty upon the people, and that from his time they continued under a democratical government, until Peisistratus rose up and became despot. 560-527 B.C. But there are many false beliefs current among the mass of mankind, since they are ignorant of historical science and consider trustworthy whatever they have heard from childhood in choruses and tragedies; one of these is about Theseus, who in fact himself became king, and afterwards, when Menestheus was dead, the descendants of Theseus remained rulers even to the fourth generation. But if I cared about tracing the pedigree I should have included in the list, besides these, the kings from Melanthus to Cleidicus the son of Aesimides. 1.35.3. There are still the remains of a market-place, a temple of Ajax and his statue in ebony. Even at the present day the Athenians pay honors to Ajax himself and to Eurysaces, for there is an altar of Eurysaces also at Athens . In Salamis is shown a stone not far from the harbor, on which they say that Telamon sat when he gazed at the ship in which his children were sailing away to Aulis to take part in the joint expedition of the Greeks.
22. Diogenes Laertius, Lives of The Philosophers, 1.48 (3rd cent. CE - 3rd cent. CE) 1.48. And lest it should be thought that he had acquired Salamis by force only and not of right, he opened certain graves and showed that the dead were buried with their faces to the east, as was the custom of burial among the Athenians; further, that the tombs themselves faced the east, and that the inscriptions graven upon them named the deceased by their demes, which is a style peculiar to Athens. Some authors assert that in Homer's catalogue of the ships after the line:Ajax twelve ships from Salamis commands,Solon inserted one of his own:And fixed their station next the Athenian bands.
23. Justinian, Digest, 50.17.23 (5th cent. CE - 6th cent. CE)
24. Strabo, Geography, 9.1.10 9.1.10. At the present time the island is held by the Athenians, although in early times there was strife between them and the Megarians for its possession. Some say that it was Peisistratus, others Solon, who inserted in the Catalogue of Ships immediately after the verse, and Aias brought twelve ships from Salamis, the verse, and, bringing them, halted them where the battalions of the Athenians were stationed, and then used the poet as a witness that the island had belonged to the Athenians from the beginning. But the critics do not accept this interpretation, because many of the verses bear witness to the contrary. For why is Aias found in the last place in the ship-camp, not with the Athenians, but with the Thessalians under Protesilaus? Here were the ships of Aias and Protesilaus. And in the Visitation of the troops, Agamemnon found Menestheus the charioteer, son of Peteos, standing still; and about him were the Athenians, masters of the battle-cry. And near by stood Odysseus of many wiles, and about him, at his side, the ranks of the Cephallenians. And back again to Aias and the Salaminians, he came to the Aiantes, and near them, Idomeneus on the other side, not Menestheus. The Athenians, then, are reputed to have cited alleged testimony of this kind from Homer, and the Megarians to have replied with the following parody: Aias brought ships from Salamis, from Polichne, from Aegeirussa, from Nisaea, and from Tripodes; these four are Megarian places, and, of these, Tripodes is called Tripodiscium, near which the present marketplace of the Megarians is situated.

Subjects of this text:

subject	book bibliographic info
aeschylus,on theseus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
aethra	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194
aiantis tribe,and ajax	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 677
alcibiades	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
archeology	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 677
areopagite council	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212
argos,and athens	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
aristocracy,aristocrats,aristocratic	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
aristophanes	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
aristotle,on theseus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 160
army	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
assembly,,athenian (ekklesia)	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5, 106
athenaion politeia	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
athens,and ajax	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 677
athens,and identity	Hesk (2000), Deception and Democracy in Classical Athens, 34
athens	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
athens and athenians,in peloponnesian war era	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
athens and athenians,in pentecontaetia	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
athens and athenians,in persian war era	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
basileus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
bribery	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
cadmus	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
citizens,,empowerment of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
citizens,,numbers of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
class,,census	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
class,,lower	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
constitution	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5, 106
constitution of athens (aristotle)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 160
council,,of five hundred	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
creon	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
danaus,daughters of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
deception,opposed to hoplitism	Hesk (2000), Deception and Democracy in Classical Athens, 34
delphi	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
demaratus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
democracy,ancient and modern,,definition of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
democracy,ancient and modern,,direct	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
democracy,ancient and modern,,origins of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
democracy,ancient and modern,,preconditions for	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
democracy,athenian,thucydides depiction of	Hesk (2000), Deception and Democracy in Classical Athens, 34
democracy,in athens	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
democracy,in tragedy	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 184, 212
democracy and monarchy,debate between theseus and theban herald on	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 122
demokratia	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
demos (damos),,definition of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
demos (damos),,empowerment of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
dikasteria	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
dramatic festivals,discursive parameters	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194
egyptus,sons of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159
equality	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
eteocles	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
euripides,dramas by\n,suppliant women	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 184
euripides,on theseus	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
euripides,supplices	Hesk (2000), Deception and Democracy in Classical Athens, 34
euripides	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
euripides suppliant women,dating	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194
euripides suppliant women,interpretation	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194
four-hundred	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
general theseus,mythic image of	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
graphe paranomon	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
herodotus,and the athenian audience	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
herodotus,historical perspective of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
herodotus,on sovereignty	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
hippias of elis	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
impiety	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 194
kingship,among greeks	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
kingship,spartan	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
law,,rule of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
law	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
men of eleusis,the (aeschylus)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
mercenaries	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
metalepsis,of theseus in suppliant women	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 122
monarchy,proto-democratic	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212
monarchy and democracy,debate between theseus and theban herald on	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 122
myths,and sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
naples,bilingualism in	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
navy	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
nomos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
odysseus (hero)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212
oedipus	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
oligarchy,oligarchs	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
oracles,delphic	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
oracles,interpreted by athenians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
ostwald,martin	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
participation in government,,by thetes	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
participation in government,,property qualification for	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
participation in government	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
pausanias,on theseuss portrait	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 160
pelasgus,as a democratic king	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
peloponnese	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
peloponnesian war	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
pericles,on deceit	Hesk (2000), Deception and Democracy in Classical Athens, 34
pericles	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16, 311
persia and persians,war with greeks	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
pindar	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
pisistratos	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 160
plato	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16, 311
polynices	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
public office,officials	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
reform	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5, 106
representation	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
rotation	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
rowers	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
ship of state	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212
sicily	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
siluae,imperialism in	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
socrates	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
solon (lawmaker and poet)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212
sophism of theseus in suppliant women'	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 122
sources	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 5
sovereignty,concept of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
sparta,agoge	Hesk (2000), Deception and Democracy in Classical Athens, 34
sparta,education system	Hesk (2000), Deception and Democracy in Classical Athens, 34
sparta,krupteia	Hesk (2000), Deception and Democracy in Classical Athens, 34
sparta and spartans,kingship at	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
sparta and spartans	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
statius,and euripides	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
statius,and greek tragedy	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
statius,father of	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
suppliant women,the (aeschylus)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
suppliant women metaleptic role of theseus in	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 122
suppliant women theban herald,debate on democracy and monarchy between theseus and	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 122
suppliants,the (euripides)	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
thebes,and athens	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 159, 160
thebes	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
theseus	Augoustakis (2014), Flavian Poetry and its Greek Past, 209; Verhagen (2022), Security and Credit in Roman Law: The Historical Evolution of Pignus and Hypotheca, 209
theseus (hero)	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 212
thetes,,empowerment of	Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 106
thucydides,and herodotus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
thucydides,funeral speech	Hesk (2000), Deception and Democracy in Classical Athens, 34
thucydides,on persians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
thucydides,on spartans	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 311
tyrannos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
tyranny,greek attitudes towards	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16
xenophon,and spartan custom	Hesk (2000), Deception and Democracy in Classical Athens, 34
xerxes	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 16, 311