Tiresias: The Ancient Mediterranean Religions Source Database

6465

Herodotus, Histories, 1.59-1.60

τούτων δὴ ὦν τῶν ἐθνέων τὸ μὲν Ἀττικὸν κατεχόμενόν τε καὶ διεσπασμένον ἐπυνθάνετο ὁ Κροῖσος ὑπὸ Πεισιστράτου τοῦ Ἱπποκράτεος τοῦτον τὸν χρόνον τυραννεύοντος Ἀθηναίων. Ἱπποκράτεϊ γὰρ ἐόντι ἰδιώτῃ καὶ θεωρέοντι τὰ Ὀλύμπια τέρας ἐγένετο μέγα· θύσαντος γὰρ αὐτοῦ τὰ ἱρὰ οἱ λέβητες ἐπεστεῶτες καὶ κρεῶν τε ἐόντες ἔμπλεοι καὶ ὕδατος ἄνευ πυρὸς ἔζεσαν καὶ ὑπερέβαλον. Χίλων δὲ ὁ Λακεδαιμόνιος παρατυχὼν καὶ θεησάμενος τὸ τέρας συνεβούλευε Ἱπποκράτεϊ πρῶτα μὲν γυναῖκα μὴ ἄγεσθαι τεκνοποιὸν ἐς τὰ οἰκία, εἰ δὲ τυγχάνει ἔχων, δευτέρα τὴν γυναῖκα ἐκπέμπειν, καὶ εἴ τίς οἱ τυγχάνει ἐὼν παῖς, τοῦτον ἀπείπασθαι. οὔκων ταῦτα παραινέσαντος Χίλωνος πείθεσθαι θέλειν τὸν Ἱπποκράτεα· γενέσθαι οἱ μετὰ ταῦτα τὸν Πεισίστρατον τοῦτον, ὃς στασιαζόντων τῶν παράλων καὶ τῶν ἐκ τοῦ πεδίου Ἀθηναίων, καὶ τῶν μὲν προεστεῶτος Μεγακλέος τοῦ Ἀλκμέωνος, τῶν δὲ ἐκ τοῦ πεδίου Λυκούργου Ἀριστολαΐδεω, καταφρονήσας τὴν τυραννίδα ἤγειρε τρίτην στάσιν· συλλέξας δὲ στασιώτας καὶ τῷ λόγῳ τῶν ὑπερακρίων προστὰς μηχανᾶται τοιάδε. τρωματίσας ἑωυτόν τε καὶ ἡμιόνους ἤλασε ἐς τὴν ἀγορὴν τὸ ζεῦγος ὡς ἐκπεφευγὼς τοὺς ἐχθρούς, οἵ μιν ἐλαύνοντα ἐς ἀγρὸν ἠθέλησαν ἀπολέσαι δῆθεν, ἐδέετό τε τοῦ δήμου φυλακῆς τινος πρὸς αὐτοῦ κυρῆσαι, πρότερον εὐδοκιμήσας ἐν τῇ πρὸς Μεγαρέας γενομένῃ στρατηγίῃ, Νίσαιάν τε ἑλὼν καὶ ἄλλα ἀποδεξάμενος μεγάλα ἔργα. ὁ δὲ δῆμος ὁ τῶν Ἀθηναίων ἐξαπατηθεὶς ἔδωκέ οἱ τῶν ἀστῶν καταλέξας ἄνδρας τούτους οἳ δορυφόροι μὲν οὐκ ἐγένοντο Πεισιστράτου, κορυνηφόροι δέ· ξύλων γὰρ κορύνας ἔχοντες εἵποντό οἱ ὄπισθε. συνεπαναστάντες δὲ οὗτοι ἅμα Πεισιστράτῳ ἔσχον τὴν ἀκρόπολιν. ἔνθα δὴ ὁ Πεισίστρατος ἦρχε Ἀθηναίων, οὔτε τιμὰς τὰς ἐούσας συνταράξας οὔτε θέσμια μεταλλάξας, ἐπί τε τοῖσι κατεστεῶσι ἔνεμε τὴν πόλιν κοσμέων καλῶς τε καὶ εὖ.

Now of these two peoples, Croesus learned that the Attic was held in subjection and divided into factions by Pisistratus, son of Hippocrates, who at that time was sovereign over the Athenians. This Hippocrates was still a private man when a great marvel happened to him when he was at Olympia to see the games: when he had offered the sacrifice, the vessels, standing there full of meat and water, boiled without fire until they boiled over. ,Chilon the Lacedaemonian, who happened to be there and who saw this marvel, advised Hippocrates not to take to his house a wife who could bear children, but if he had one already, then to send her away, and if he had a son, to disown him. ,Hippocrates refused to follow the advice of Chilon; and afterward there was born to him this Pisistratus, who, when there was a feud between the Athenians of the coast under Megacles son of Alcmeon and the Athenians of the plain under Lycurgus son of Aristolaides, raised up a third faction, as he coveted the sovereign power. He collected partisans and pretended to champion the uplanders, and the following was his plan. ,Wounding himself and his mules, he drove his wagon into the marketplace, with a story that he had escaped from his enemies, who would have killed him (so he said) as he was driving into the country. So he implored the people to give him a guard: and indeed he had won a reputation in his command of the army against the Megarians, when he had taken Nisaea and performed other great exploits. ,Taken in, the Athenian people gave him a guard of chosen citizens, whom Pisistratus made clubmen instead of spearmen: for the retinue that followed him carried wooden clubs. ,These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well.

μετὰ δὲ οὐ πολλὸν χρόνον τὠυτὸ φρονήσαντες οἵ τε τοῦ Μεγακλέος στασιῶται καὶ οἱ τοῦ Λυκούργου ἐξελαύνουσί μιν. οὕτω μὲν Πεισίστρατος ἔσχε τὸ πρῶτον Ἀθήνας, καὶ τὴν τυραννίδα οὔκω κάρτα ἐρριζωμένην ἔχων ἀπέβαλε. οἳ δὲ ἐξελάσαντες Πεισίστρατον αὖτις ἐκ νέης ἐπʼ ἀλλήλοισι ἐστασίασαν. περιελαυνόμενος δὲ τῇ στάσι ὁ Μεγακλέης ἐπεκηρυκεύετο Πεισιστράτῳ, εἰ βούλοιτό οἱ τὴν θυγατέρα ἔχειν γυναῖκα ἐπὶ τῇ τυραννίδι. ἐνδεξαμένου δὲ τὸν λόγον καὶ ὁμολογήσαντος ἐπὶ τούτοισι Πεισιστράτου, μηχανῶνται δὴ ἐπὶ τῇ κατόδῳ πρῆγμα εὐηθέστατον, ὡς ἐγὼ εὑρίσκω, μακρῷ, ἐπεί γε ἀπεκρίθη ἐκ παλαιτέρου τοῦ βαρβάρου ἔθνεος τὸ Ἑλληνικὸν ἐὸν καὶ δεξιώτερον καὶ εὐηθείης ἠλιθίου ἀπηλλαγμένον μᾶλλον, εἰ καὶ τότε γε οὗτοι ἐν Ἀθηναίοισι τοῖσι πρώτοισι λεγομένοισι εἶναι Ἑλλήνων σοφίην μηχανῶνται τοιάδε. ἐν τῷ δήμῳ τῷ Παιανιέι ἦν γυνὴ τῇ οὔνομα ἦν Φύη, μέγαθος ἀπὸ τεσσέρων πηχέων ἀπολείπουσα τρεῖς δακτύλους καὶ ἄλλως εὐειδής· ταύτην τὴν γυναῖκα σκευάσαντες πανοπλίῃ, ἐς ἅρμα ἐσβιβάσαντες καὶ προδέξαντες σχῆμα οἷόν τι ἔμελλε εὐπρεπέστατον φανέεσθαι ἔχουσα, ἤλαυνον ἐς τὸ ἄστυ, προδρόμους κήρυκας προπέμψαντες· οἳ τὰ ἐντεταλμένα ἠγόρευον ἀπικόμενοι ἐς τὸ ἄστυ, λέγοντες τοιάδε· “ὦ Ἀθηναῖοι, δέκεσθε ἀγαθῷ νόῳ Πεισίστρατον, τὸν αὐτὴ ἡ Ἀηθναίη τιμήσασα ἀνθρώπων μάλιστα κατάγει ἐς τὴν ἑωυτῆς ἀκρόπολιν.” οἳ μὲν δὴ ταῦτα διαφοιτέοντες ἔλεγον· αὐτίκα δὲ ἔς τε τοὺς δήμους φάτις ἀπίκετο ὡς Ἀθηναίη Πεισίστρατον κατάγει, καὶ οἱ ἐν τῷ ἄστεϊ πειθόμενοι τὴν γυναῖκα εἶναι αὐτὴν τὴν θεὸν προσεύχοντό τε τὴν ἄνθρωπον καὶ ἐδέκοντο Πεισίστρατον.

But after a short time the partisans of Megacles and of Lycurgus made common cause and drove him out. In this way Pisistratus first got Athens and, as he had a sovereignty that was not yet firmly rooted, lost it. Presently his enemies who together had driven him out began to feud once more. ,Then Megacles, harassed by factional strife, sent a message to Pisistratus offering him his daughter to marry and the sovereign power besides. ,When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. ,There was in the Paeanian deme a woman called Phya, three fingers short of six feet, four inches in height, and otherwise, too, well-formed. This woman they equipped in full armor and put in a chariot, giving her all the paraphernalia to make the most impressive spectacle, and so drove into the city; heralds ran before them, and when they came into town proclaimed as they were instructed: ,“Athenians, give a hearty welcome to Pisistratus, whom Athena herself honors above all men and is bringing back to her own acropolis.” So the heralds went about proclaiming this; and immediately the report spread in the demes that Athena was bringing Pisistratus back, and the townsfolk, believing that the woman was the goddess herself, worshipped this human creature and welcomed Pisistratus.

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18 results

1. Homer, Iliad, 2.1-2.71, 2.550-2.551, 2.864-2.866 (8th cent. BCE - 7th cent. BCE)

2.1. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.2. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.3. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.4. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.5. /Now all the other gods and men, lords of chariots, slumbered the whole night through, but Zeus was not holden of sweet sleep, for he was pondering in his heart how he might do honour to Achilles and lay many low beside the ships of the Achaeans. And this plan seemed to his mind the best 2.5. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.6. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.7. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.8. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.9. /to send to Agamemnon, son of Atreus, a baneful dream. So he spake, and addressed him with winged words:Up, go, thou baneful Dream, unto the swift ships of the Achaeans, and when thou art come to the hut of Agamemnon, son of Atreus 2.10. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.11. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.12. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.13. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.14. /tell him all my word truly, even as I charge thee. Bid him arm the long-haired Achaeans with all speed, since now he may take the broad-wayed city of the Trojans. For the immortals, that have homes upon Olympus, are no longer divided in counsel 2.15. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.16. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.17. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.18. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.19. /since Hera hath Vent the minds of all by her supplication, and over the Trojans hang woes. So spake he, and the Dream went his way, when he had heard this saying. Forthwith he came to the swift ships of the Achaeans, and went his way to Agamemnon, son of Atreus, and found him sleeping in his hut, and over him was shed ambrosial slumber. 2.20. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.21. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.22. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.23. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.24. /So he took his stand above his head, in the likeness of the son of Neleus, even Nestor, whom above all the elders Agamemnon held in honour; likening himself to him, the Dream from heaven spake, saying:Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor 2.25. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.26. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.27. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.28. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.29. /to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. 2.30. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.31. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.32. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.33. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.34. /For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. But do thou keep this in thy heart, nor let forgetfulness lay hold of thee, whenso honey-hearted sleep shall let thee go. 2.35. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.36. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.37. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.38. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.39. /So spoke the Dream, and departed, and left him there, pondering in his heart on things that were not to be brought to pass. For in sooth he deemed that he should take the city of Priam that very day, fool that he was! seeing he knew not what deeds Zeus was purposing 2.40. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.41. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.42. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.43. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.44. /who was yet to bring woes and groanings on Trojans alike and Danaans throughout the course of stubborn fights. Then he awoke from sleep, and the divine voice was ringing in his ears. He sat upright and did on his soft tunic, fair and glistering, and about him cast his great cloak, and beneath his shining feet he bound his fair sandals 2.45. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.46. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.47. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.48. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.49. /and about his shoulders flung his silver-studded sword; and he grasped the sceptre of his fathers, imperishable ever, and therewith took his way along the ships of the brazen-coated Achaeans.Now the goddess Dawn went up to high Olympus, to announce the light to Zeus and the other immortals 2.50. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.51. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.52. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.53. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.54. /but Agamemnon bade the clear-voiced heralds summon to the place of gathering the long-haired Achaeans. And they made summons, and the men gathered full quickly.But the king first made the council of the great-souled elders to sit down beside the ship of Nestor, the king Pylos-born. 2.55. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.56. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.57. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.58. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.59. /And when he had called them together, he contrived a cunning plan, and said:Hearken, my friends, a Dream from heaven came to me in my sleep through the ambrosial night, and most like was it to goodly Nestor, in form and in stature and in build. It took its stand above my head, and spake to me, saying: 2.60. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.61. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.62. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.63. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.64. /‘Thou sleepest, son of wise-hearted Atreus, the tamer of horses. To sleep the whole night through beseemeth not a man that is a counsellor, to whom a host is entrusted, and upon whom rest so many cares. But now, hearken thou quickly unto me, for I am a messenger to thee from Zeus, who, far away though he be, hath exceeding care for thee and pity. 2.65. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.66. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.67. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.68. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.69. /He biddeth thee arm the long-haired Achaeans with all speed, since now thou mayest take the broad-wayed city of the Trojans. For the immortals that have homes upon Olympus are no longer divided in counsel, since Hera hath bent the minds of all by her supplication, and over the Trojans hang woes by the will of Zeus. 2.70. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.71. /But do thou keep this in thy heart.’ So spake he, and was flown away, and sweet sleep let me go. Nay, come now, if in any wise we may, let us arm the sons of the Achaeans; but first will I make trial of them in speech, as is right, and will bid them flee with their benched ships; 2.550. /and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. 2.551. /and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield. 2.864. /but was slain beneath the hands of the son of Aeacus, swift of foot, in the river, where Achilles was making havoc of the Trojans and the others as well.And Phorcys and godlike Ascanius led the Phrygians from afar, from Ascania, and were eager to fight in the press of battle.And the Maeonians had captains twain, Mesthles and Antiphus 2.865. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale. 2.866. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.

2. Homer, Odyssey, 1.1-1.3, 16.305 (8th cent. BCE - 7th cent. BCE)

3. Solon, Fragments, 21, 20 (7th cent. BCE - 6th cent. BCE)

4. Pindar, Olympian Odes, 1.46-1.53, 1.90-1.93 (6th cent. BCE - 5th cent. BCE)

5. Aristophanes, Birds, 982-991, 981 (5th cent. BCE - 4th cent. BCE)

981. οὐδὲν ἄρ' ὅμοιός ἐσθ' ὁ χρησμὸς τουτῳί

6. Herodotus, Histories, 1.6-1.58, 1.30.2, 1.48.1, 1.53.2-1.53.3, 1.60-1.94, 1.82.1, 1.92.2, 1.139, 1.159, 1.170, 1.175, 1.182, 1.192, 1.196, 1.198-1.199, 1.201-1.216, 2.66, 2.82, 2.141-2.142, 3.1, 3.10, 3.17-3.26, 3.46, 3.48-3.53, 3.65, 3.98-3.105, 3.120, 3.124-3.125, 3.149, 3.153, 4.5-4.82, 4.119, 4.171-4.173, 4.177, 4.179-4.189, 4.191-4.199, 5.3-5.9, 5.35, 5.49-5.51, 5.82-5.88, 5.91-5.93, 6.27, 6.75, 6.82, 6.84, 6.97-6.98, 6.117, 6.132, 7.10, 7.12-7.19, 7.37, 7.57, 7.137, 7.137.1-7.137.2, 7.139, 7.139.5, 8.20, 8.27, 8.37, 8.60, 8.65, 8.77, 8.84, 8.94, 8.104, 8.132.2, 8.137, 9.11, 9.16, 9.73, 9.100, 9.101.1, 9.116-9.121 (5th cent. BCE - 5th cent. BCE)

1.10. As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; ,when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; ,since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked.

7. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

8. Thucydides, The History of The Peloponnesian War, 6.54.5-6.54.6 (5th cent. BCE - 4th cent. BCE)

6.54.5. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples. 6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct.

9. Aristotle, Athenian Constitution, 13.4-13.5, 16.2, 22.1 (4th cent. BCE - 4th cent. BCE)

10. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)

11. Diodorus Siculus, Historical Library, 5.50 (1st cent. BCE - 1st cent. BCE)

5.50. 1. Since we have set forth the facts concerning Samothrace, we shall now, in accordance with our plan, discuss Naxos. This island was first called StrongylÃª and its first settlers were men from Thrace, the reasons for their coming being somewhat as follows.,2. The myth relates that two sons, Butes and Lycurgus, were born to Boreas, but not by the same mother; and Butes, who was the younger, formed a plot against his brother, and on being discovered he received no punishment from Lycurgus beyond that he was ordered by Lycurgus to gather ships and, together with his accomplices in the plot, to seek out another land in which to make his home.,3. Consequently Butes, together with the Thracians who were implicated with him, set forth, and making his way through the islands of the Cyclades he seized the island of StrongylÃª, where he made his home and proceeded to plunder many of those who sailed past the island. And since they had no women they sailed here and there and seized them from the land.,4. Now some of the islands of the Cyclades had no inhabitants whatsoever and others were sparsely settled; consequently they sailed further, and having been repulsed once from Euboea, they sailed to Thessaly, where Butes and his companions, upon landing, came upon the female devotees of Dionysus as they were celebrating the orgies of the god near Drius, as it is called, in Achaea Phthiotis.,5. As Butes and his companions rushed at the women, these threw away the sacred objects, and some of them fled for safety to the sea, and others to the mountain called Dius; but Coronis, the myth continues, was seized by Butes and forced to lie with him. And she, in anger at the seizure and at the insolent treatment she had received, called upon Dionysus to lend her his aid. And the god struck Butes with madness, because of which he lost his mind and, throwing himself into a well, met his death.,6. But the rest of the Thracians seized some of the other women, the most renowned of whom were Iphimedeia, the wife of Aloeus, and Pancratis, her daughter, and taking these women along with them, they sailed off to StrongylÃª. And in place of Butes the Thracians made Agassamenus king of the island, and to him they united in marriage Pancratis, the daughter of Aloeus, who was a woman of surpassing beauty;,7. for, before their choice fell on Agassamenus, the most renowned among their leaders, Sicelus and Hecetorus, had quarrelled over Pancratis and had slain each other. And Agassamenus appointed one of his friends his lieutet and united Iphimedeia to him in marriage.

12. Dionysius of Halycarnassus, Roman Antiquities, 7.3 (1st cent. BCE - 1st cent. BCE)

7.3. 1. In the sixty-fourth Olympiad, when Miltiades was archon at Athens, the Tyrrhenians who had inhabited the country lying near the Ionian Gulf, but had been driven from thence in the course of time by the Gauls, joined themselves to the Umbrians, Daunians, and many other barbarians, and undertook to overthrow Cumae, the Greek city in the country of the Opicans founded by Eretrians and Chalcidians, though they could allege no other just ground for their animosity than the prosperity of the city.,2. For Cumae was at that time celebrated throughout all Italy for its riches, power, and all the other advantages, as it possessed the most fertile part of the Campanian plain and was mistress of the most convenient havens round about Misenum. The barbarians, accordingly, forming designs upon these advantages, marched against this city with an army consisting of no less than 500,000 foot and 18,000 horse. While they lay encamped not far from the city, a remarkable prodigy appeared to them, the like of which is not recorded as ever having happened anywhere in either the Greek or the barbarian world.,3. The rivers, namely, which ran near their camp, one of which is called the Volturnus and the other the Glanis, abandoning their natural course, turned their streams backwards and for a long time continued to run up from their mouths toward their sources.,4. The Cumaeans, being informed of this prodigy, were then at last encouraged to engage with the barbarians, in the assurance that Heaven designed to bring low the lofty eminence of their foes and to raise their own fortunes, which seemed at low ebb. And having divided all their youth into three bodies, with one of these they defended the city, with another they guarded their ships, and the third they drew up before the walls to await the enemy's attack. These consisted of 600 horse and of 4500 foot. And though so few in number, they sustained the attack of so many myriads.

13. Strabo, Geography, 13.4.6, 14.1.3, 14.1.5, 14.2.23-14.2.24 (1st cent. BCE - 1st cent. BCE)

13.4.6. The verses of Homer are about as follows: Mnesthles and Antiphus, the two sons of Talaemenes, whose mother was Lake Gygaea, who led also the Meionians, who were born at the foot of Tmolus; but some add the following fourth verse: At the foot of snowy Tmolus, in the fertile land of Hyde. But there is no Hyde to be found in the country of the Lydians. Some also put Tychius there, of whom the poet says,far the best of workers in hide, who lived in Hyde. And they add that the place is woody and subject to strokes of lightning, and that the Arimi live there, for after Homer's verse,in the land of the Arimi where men say is the couch of Typhon, they insert the words,in a wooded place, in the fertile land of Hyde. But others lay the scene of this myth in Cilicia, and some lay it in Syria, and still others in the Pithecussae Islands, who say that among the Tyrrhenians pitheci are called arimi. Some call Sardeis Hyde, while others call its acropolis Hyde. But the Scepsian thinks that those writers are most plausible who place the Arimi in the Catacecaumene country in Mysia. But Pindar associates the Pithecussae which lie off the Cymaean territory, as also the territory in Sicily, with the territory in Cilicia, for he says that Typhon lies beneath Aetna: Once he dwelt in a far-famed Cilician cavern; now, however, his shaggy breast is o'er-pressed by the sea-girt shores above Cumae and by Sicily. And again,round about him lies Aetna with her haughty fetters, and again,but it was father Zeus that once amongst the Arimi, by necessity, alone of the gods, smote monstrous Typhon of the fifty heads. But some understand that the Syrians are Arimi, who are now called the Arimaeans, and that the Cilicians in Troy, forced to migrate, settled again in Syria and cut off for themselves what is now called Cilicia. Callisthenes says that the Arimi, after whom the neighboring mountains are called Arima, are situated near Mt. Calycadnus and the promontory of Sarpedon near the Corycian cave itself. 14.1.3. Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles. 14.1.5. Next after the Poseidium of the Milesians, eighteen stadia inland, is the oracle of Apollo Didymeus among the Branchidae. It was set on fire by Xerxes, as were also the other sanctuaries, except that at Ephesus. The Branchidae gave over the treasures of the god to the Persian king, and accompanied him in his flight in order to escape punishment for the robbing and the betrayal of the sanctuary. But later the Milesians erected the largest temple in the world, though on account of its size it remained without a roof. At any rate, the circuit of the sacred enclosure holds a village settlement; and there is a magnificent sacred grove both inside and outside the enclosure; and other sacred enclosures contain the oracle and sacred things. Here is laid the scene of the myth of Branchus and the love of Apollo. It is adorned with costliest offerings consisting of early works of art. Thence to the city is no long journey, by land or by sea. 14.2.23. But as for Mylasa: it is situated in an exceedingly fertile plain; and above the plain, towering into a peak, rises a mountain, which has a most excellent quarry of white marble. Now this quarry is of no small advantage, since it has stone in abundance and close at hand, for building purposes and in particular for the building of sanctuaries and other public works; accordingly this city, if any city is, is in every way beautifully adorned with porticoes and temples. But one may well be amazed at those who so absurdly founded the city at the foot of a steep and commanding crag. Accordingly, one of the commanders, amazed at the fact, is said to have said, If the man who founded this city was not afraid, wasn't he at least ashamed? The Mylasians have two sanctuaries of Zeus, Zeus Osogoos, as he is called, and Zeus Labraundenus. The former is in the city, whereas Labraunda is a village far from the city, being situated on the mountain near the pass that leads over from Alabanda to Mylasa. At Labraunda there is an ancient temple and image [xoanon] of Zeus Stratius. It is honored by the people all about and by the Mylasians; and there is a paved road of almost sixty stadia from it to Mylasa, called the Sacred Way, on which their sacred processions are conducted. The priestly offices are held by the most distinguished of the citizens, always for life. Now these two are particular to the city; but there is a third sanctuary, that of the Carian Zeus, which is a common possession of all Carians, and in which, as brothers, both Lydians and Mysians have a share. It is related that Mylasa was a mere village in ancient times, but that it was the native land and royal residence of the Carians of the house of Hecatomnos. The city is nearest to the sea at Physcus; and this is their seaport. 14.2.24. Mylasa has had two notable men in my time, who were at once orators and leaders of the city, Euthydemus and Hybreas. Now Euthydemus, having inherited from his ancestors great wealth and high repute, and having added to these his own cleverness, was not only a great man in his native land, but was also thought worthy of the foremost honor in Asia. As for Hybreas, as he himself used to tell the story in his school and as confirmed by his fellow-citizens, his father left him a mule-driver and a wood-carrying mule. And, being supported by these, he became a pupil of Diotrephes of Antiocheia for a short time, and then came back and surrendered himself to the office of market-clerk. But when he had been tossed about in this office and had made but little money, he began to apply himself to the affairs of state and to follow closely the speakers of the forum. He quickly grew in power, and was already an object of amazement in the lifetime of Euthydemus, but in particular after his death, having become master of the city. So long as Euthydemus lived he strongly prevailed, being at once powerful and useful to the city, so that even if there was something tyrannical about him, it was atoned for by the fact that it was attended by what was good for the city. At any rate, people applaud the following statement of Hybreas, made by him towards the end of a public speech: Euthydemus: you are an evil necessary to the city, for we can live neither with you nor without you. However, although he had grown very strong and had the repute of being both a good citizen and orator, he stumbled in his political opposition to Labienus; for while the others, since they were without arms and inclined to peace, yielded to Labienus when he was coming against them with an army and an allied Parthian force, the Parthians by that time being in possession of Asia, yet Zeno of Laodiceia and Hybreas, both orators, refused to yield and caused their own cities to revolt. Hybreas also provoked Labienus, a lad who was irritable and full of folly, by a certain pronouncement; for when Labienus proclaimed himself Parthian Emperor, Hybreas said, Then I too call myself Carian Emperor. Consequently Labienus set out against the city with cohorts of Roman soldiers in Asia that were already organized. Labienus did not seize Hybreas, however, since he had withdrawn to Rhodes, but he shamefully maltreated his home, with its costly furnishings, and plundered it. And he likewise damaged the whole of the city. But though Hybreas abandoned Asia, he came back and rehabilitated both himself and the city. So much, then, for Mylasa.

14. Plutarch, Aristides, 11.3-11.8 (1st cent. CE - 2nd cent. CE)

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

16. Plutarch, Solon, 5, 13 (1st cent. CE - 2nd cent. CE)

17. Aelian, Varia Historia, 9.25 (2nd cent. CE - 3rd cent. CE)

18. Epigraphy, Ig Ii2, 4548

Subjects of this text:

subject	book bibliographic info
agamemnon of mycenae	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
agroikos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
amphiaraos, delphi, rivalry with in kroisos logos	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
amphiaraos, kroisos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
amphiaraos, shield and spear of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 142, 147
amphiaraos, theban ismenion and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
amphiareion, delphi, rivalry with	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 147
amphiareion, location of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
amphilytos	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145
animal victim, parts of, neck	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
antoniopolis	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
antonius, m.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
aphrodite, of delos	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
apollo (god)	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
apollonia in lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
apollonihieritae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
argos	Athanassaki and Titchener, Plutarch's Cities (2022) 109
arimnestus of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
aristocratic values	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
aristodemus of cyme	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
aristotle	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
artaüctes of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
artemis, brauronia	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
athena, pallenis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
athena, polias	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
athenian constitution	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
athens, athenians	Athanassaki and Titchener, Plutarch's Cities (2022) 109
athens	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
athens and athenians, in peloponnesian war era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
athens and athenians, in persian war era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
babylon, babylonians	Torok, Herodotus In Nubia (2014) 43
bakis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
biography	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
blood rituals	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
boutes	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
branchidae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
brauron	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
cadi	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
cambyses	Torok, Herodotus In Nubia (2014) 43
cambyses of persia, dreams of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
cauldron	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
charis	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 147
chrēsmologos, amphilytos as	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145
chrēsmologos, seer and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
class struggle	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
cleomenes, late-sixth century	Athanassaki and Titchener, Plutarch's Cities (2022) 109
colonial discourse, delphis oracular monopoly and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
colour of animal victim, black	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
corinth, corinthian	Athanassaki and Titchener, Plutarch's Cities (2022) 109
croesus	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 147; Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 241; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
croesus of lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
daidouchos, dark age	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
daimones	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
damasias	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
debts, cancellation of	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
delos	Athanassaki and Titchener, Plutarch's Cities (2022) 109
delos and delians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
delphi, amphiareion, rivalry with in kroisos logos	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141, 142, 143, 144, 145, 146, 147
delphi, kroisos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144
delphic apollo/delphic oracle, in competition with other oracles	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
demeter, eleusinia of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
democracy	Athanassaki and Titchener, Plutarch's Cities (2022) 109
didyma	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
discourse of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
divination, the delphic oracle	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
divination	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
divine visits, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
divine voices, graeco-roman	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
dream interpreters	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
dreams and visions, dream figures, phantoms	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
dreams and visions, examples, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
dreams and visions, examples, popular, personal, therapeutic	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
dêmiourgos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
egypt and egyptians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
elections	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
eleusis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
elitist ideology	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
epakreis, epakria	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
epiphany, of apollo	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140
epiphany, of solon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140
erechtheus	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
ethnos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
eumolpidai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
eupatridai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
festival	Athanassaki and Titchener, Plutarch's Cities (2022) 109
gift -exchange model of reciprocity	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 144, 147
half-siblings, patrilateral, same-sex	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
hekate	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
hephaistos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
herodotus, and the athenian audience	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, coincidences and synchronisms	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 147
herodotus, ethnic perspectives of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, historian	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
herodotus, historical perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, religious perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus, sources used by	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
herodotus	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
heroes and heroines, of elaeus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
homeric poetry	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
hyde	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
impiety	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
india, indians	Torok, Herodotus In Nubia (2014) 43
ionia, ionians	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
ionian revolt	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 147
kroisos, amphiaraos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 142, 143, 144, 147
kroisos, apollo and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 145, 146, 147
kroisos, delphi and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144
kroisos, herodotean logos of	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
kroisos, nicolaus of damascus pyre scene and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145, 146, 147
kroisos, solon and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 141
land, redistribution of	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
libya, libyans	Torok, Herodotus In Nubia (2014) 43
literature, greek literature, archaic period	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
loans	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
logos, structure	Torok, Herodotus In Nubia (2014) 43
lot	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
lucian	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 241
lycurgus	Athanassaki and Titchener, Plutarch's Cities (2022) 109
lydia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306; Torok, Herodotus In Nubia (2014) 43
macedonia, macedonians, settlers elsewhere	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
maeander river	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
maeonia, maeonii	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
magoi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
mania	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
mantic-oracular rivalry	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
mantic authority, oracular authority and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139, 140, 141, 142, 143, 144, 145, 146, 147
massagetae	Torok, Herodotus In Nubia (2014) 43
meat, deposited on table or altar	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
meat, grilled	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
miletus	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
miracles, at athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
moralia	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
mother of the gods, and warfare	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
mys	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
mysotimolitae	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
myth-critics'	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
narrative manners and techniques	Torok, Herodotus In Nubia (2014) 43
olympieium	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
omens, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
omens, to delians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
omens, to greeks	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
omens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
oracles, of zeus ammon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141
oracles, reports, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
oracles, rivalry between	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
oracles	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
oropos, amphiareion at	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
ostracism	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
otanes of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
pactolus river	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
palaephatus	Tor, Mortal and Divine in Early Greek Epistemology (2017) 31
pandion	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
peasants	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
peisistratus	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
peloponnesian war	Athanassaki and Titchener, Plutarch's Cities (2022) 109; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
pentakosiomedimnos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
persia and persians, war with greeks	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
phratry, and twelve towns	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
phrygia	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
pisistratus	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
plataea, battle of	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 147
plato	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 241
plutarchs lives, life of solon	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
poetry	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
portents, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
poseidon, erechtheus	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 646
prophecy, herodotus	Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 389
protesilaus, hero of elaeus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
religion	Athanassaki and Titchener, Plutarch's Cities (2022) 109
sacrificial calendars	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192
salamis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
samos	Athanassaki and Titchener, Plutarch's Cities (2022) 109
sardis	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
scythia, scythians	Torok, Herodotus In Nubia (2014) 43
scythia and scythians	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 241
seers, chrēsmologos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 139
seisachtheia	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
sibyl	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 145, 146, 147
smerdis of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
social tensions	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
socrates of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
solon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 140, 141, 144, 147; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 147; Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 241; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
sparta, spartan	Athanassaki and Titchener, Plutarch's Cities (2022) 109
sparta and spartans, in peloponnesian war	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
spies	Torok, Herodotus In Nubia (2014) 43
table of the sun	Torok, Herodotus In Nubia (2014) 43
talthybius	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 147
taxation	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
tension, political	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
thales of miletus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 207
theatricality	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 56
theban ismenion	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 147
thebes	Athanassaki and Titchener, Plutarch's Cities (2022) 109
themistocles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
theseus, and synoikia	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
thrace, thracians	Torok, Herodotus In Nubia (2014) 43
thucydides	Athanassaki and Titchener, Plutarch's Cities (2022) 109
thês	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
tmolus, mt.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
travel	Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 241
treasurers	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
tribes, pre-kleisthenic	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 551
tyrants, and construction projects	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
tyrants, and the demos	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
tyrants, as benefactors of the demos	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
tyrants, benefactions by	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
tyrants, social background of	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 93
vipsanius agrippa, m.	Roller, A Guide to the Geography of Pliny the Elder (2022) 306
xerxes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 310
xerxes of persia, dreams of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
xerxes of persia, omens to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 43
zeugitai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 30
zeus, kroisos and	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 146, 147
zeus, oracle of zeus ammon	Foster, The Seer and the City: Religion, Politics, and Colonial Ideology in Ancient Greece (2017) 141
zeus	Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 192; Mikalson, Herodotus and Religion in the Persian Wars (2003) 43, 207
θώματα (marvels)	Torok, Herodotus In Nubia (2014) 43
λόγος (oral report, story, prose text)	Torok, Herodotus In Nubia (2014) 43
νόμοι (laws and customs)	Torok, Herodotus In Nubia (2014) 43
ἔργα μεγάλα (great accomplishments)	Torok, Herodotus In Nubia (2014) 43