Tiresias: The Ancient Mediterranean Religions Source Database

6465

Herodotus, Histories, 1.60.5
nan “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.

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

10 results
1. Aristophanes, Birds, 1244-1245, 1537-1539, 1605, 1643, 1706-1765, 1243 (5th cent. BCE - 4th cent. BCE) 1243. ἄκουσον αὕτη: παῦε τῶν παφλασμάτων:
2. Euripides, Orestes, 1508, 1507 (5th cent. BCE - 5th cent. BCE) 1507. Before you I prostrate myself, lord, and supplicate you in my foreign way. Oreste
3. Herodotus, Histories, 1.56-1.57, 1.59.6, 1.60, 1.60.3-1.60.4, 1.181-1.182, 5.69-5.72, 7.136 (5th cent. BCE - 5th cent. BCE) 1.56. When he heard these verses, Croesus was pleased with them above all, for he thought that a mule would never be king of the Medes instead of a man, and therefore that he and his posterity would never lose his empire. Then he sought very carefully to discover who the mightiest of the Greeks were, whom he should make his friends. ,He found by inquiry that the chief peoples were the Lacedaemonians among those of Doric, and the Athenians among those of Ionic stock. These races, Ionian and Dorian, were the foremost in ancient time, the first a Pelasgian and the second a Hellenic people. The Pelasgian race has never yet left its home; the Hellenic has wandered often and far. ,For in the days of king Deucalion it inhabited the land of Phthia, then the country called Histiaean, under Ossa and Olympus, in the time of Dorus son of Hellen; driven from this Histiaean country by the Cadmeans, it settled about Pindus in the territory called Macedonian; from there again it migrated to Dryopia, and at last came from Dryopia into the Peloponnese, where it took the name of Dorian. 1.57. What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 1.59.6. 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. 1.60. 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. 1.60.3. 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. 1.60.4. 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: 1.181. These walls are the city's outer armor; within them there is another encircling wall, nearly as strong as the other, but narrower. ,In the middle of one division of the city stands the royal palace, surrounded by a high and strong wall; and in the middle of the other is still to this day the sacred enclosure of Zeus Belus, a square of four hundred and forty yards each way, with gates of bronze. ,In the center of this sacred enclosure a solid tower has been built, two hundred and twenty yards long and broad; a second tower rises from this and from it yet another, until at last there are eight. ,The way up them mounts spirally outside the height of the towers; about halfway up is a resting place, with seats for repose, where those who ascend sit down and rest. ,In the last tower there is a great shrine; and in it stands a great and well-covered couch, and a golden table nearby. But no image has been set up in the shrine, nor does any human creature lie there for the night, except one native woman, chosen from all women by the god, as the Chaldaeans say, who are priests of this god. 1.182. These same Chaldaeans say (though I do not believe them) that the god himself is accustomed to visit the shrine and rest on the couch, as in Thebes of Egypt, as the Egyptians say ,(for there too a woman sleeps in the temple of Theban Zeus, and neither the Egyptian nor the Babylonian woman, it is said, has intercourse with men), and as does the prophetess of the god at Patara in Lycia, whenever she is appointed; for there is not always a place of divination there; but when she is appointed she is shut up in the temple during the night. 5.69. This is what the Sicyonian Cleisthenes had done, and the Athenian Cleisthenes, following the lead of his grandfather and namesake, decided out of contempt, I imagine, for the Ionians, that his tribes should not be the same as theirs. ,When he had drawn into his own party the Athenian people, which was then debarred from all rights, he gave the tribes new names and increased their number, making ten tribe-wardens in place of four, and assigning ten districts to each tribe. When he had won over the people, he was stronger by far than the rival faction. 5.70. Isagoras, who was on the losing side, devised a counter-plot, and invited the aid of Cleomenes, who had been his friend since the besieging of the Pisistratidae. It was even said of Cleomenes that he regularly went to see Isagoras' wife. ,Then Cleomenes first sent a herald to Athens demanding the banishment of Cleisthenes and many other Athenians with him, the Accursed, as he called them. This he said in his message by Isagoras' instruction, for the Alcmeonidae and their faction were held to be guilty of that bloody deed while Isagoras and his friends had no part in it. 5.71. How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus. 5.72. When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. 7.136. This was their answer to Hydarnes. From there they came to Susa, into the king's presence, and when the guards commanded and would have compelled them to fall down and bow to the king, they said they would never do that. This they would refuse even if they were thrust down headlong, for it was not their custom, said they, to bow to mortal men, nor was that the purpose of their coming. Having averted that, they next said, ,“The Lacedaemonians have sent us, O king of the Medes, in requital for the slaying of your heralds at Sparta, to make atonement for their death,” and more to that effect. To this Xerxes, with great magimity, replied that he would not imitate the Lacedaemonians. “You,” said he, “made havoc of all human law by slaying heralds, but I will not do that for which I censure you, nor by putting you in turn to death will I set the Lacedaemonians free from this guilt.”
4. Isocrates, Orations, 4.151 (5th cent. BCE - 4th cent. BCE)
5. Thucydides, The History of The Peloponnesian War, 1.3.2-1.3.3, 1.6.6, 1.126.5-1.126.11 (5th cent. BCE - 4th cent. BCE) 1.3.2. nor indeed of the universal prevalence of the name; on the contrary, before the time of Hellen, son of Deucalion, no such appellation existed, but the country went by the names of the different tribes, in particular of the Pelasgian. It was not till Hellen and his sons grew strong in Phthiotis, and were invited as allies into the other cities, that one by one they gradually acquired from the connection the name of Hellenes; though a long time elapsed before that name could fasten itself upon all. 1.3.3. The best proof of this is furnished by Homer. Born long after the Trojan war, he nowhere calls all of them by that name, nor indeed any of them except the followers of Achilles from Phthiotis, who were the original Hellenes: in his poems they are called Danaans, Argives, and Achaeans. He does not even use the term barbarian, probably because the Hellenes had not yet been marked off from the rest of the world by one distinctive appellation. 1.6.6. And there are many other points in which a likeness might be shown between the life of the Hellenic world of old and the barbarian of to-day. 1.126.6. Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. 1.126.7. As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the citadel.
6. Aristotle, Athenian Constitution, 14.4, 20.2-20.3 (4th cent. BCE - 4th cent. BCE)
7. Diodorus Siculus, Historical Library, 4.39.1 (1st cent. BCE - 1st cent. BCE) 4.39.1.  These men, therefore, performed the offerings to the dead as to a hero, and after throwing up a great mound of earth returned to Trachis. Following their example Menoetius, the son of Actor and a friend of Heracles, sacrificed a boar and a bull and a ram to him as to a hero and commanded that each year in Opus Heracles should receive the sacrifices and honours of a hero. Much the same thing was likewise done by the Thebans, but the Athenians were the first of all other men to honour Heracles with sacrifices like as to a god, and by holding up as an example for all other men to follow their own reverence for the god they induced the Greeks first of all, and after them all men throughout the inhabited world, to honour Heracles as a god.
8. Strabo, Geography, 8.3.30 (1st cent. BCE - 1st cent. BCE) 8.3.30. It remains for me to tell about Olympia, and how everything fell into the hands of the Eleians. The sanctuary is in Pisatis, less than three hundred stadia distant from Elis. In front of the sanctuary is situated a grove of wild olive trees, and the stadium is in this grove. Past the sanctuary flows the Alpheius, which, rising in Arcadia, flows between the west and the south into the Triphylian Sea. At the outset the sanctuary got fame on account of the oracle of the Olympian Zeus; and yet, after the oracle failed to respond, the glory of the sanctuary persisted none the less, and it received all that increase of fame of which we know, on account both of the festal assembly and of the Olympian Games, in which the prize was a crown and which were regarded as sacred, the greatest games in the world. The sanctuary was adorned by its numerous offerings, which were dedicated there from all parts of Greece. Among these was the Zeus of beaten gold dedicated by Cypselus the tyrant of Corinth. But the greatest of these was the image of Zeus made by Pheidias of Athens, son of Charmides; it was made of ivory, and it was so large that, although the temple was very large, the artist is thought to have missed the proper symmetry, for he showed Zeus seated but almost touching the roof with his head, thus making the impression that if Zeus arose and stood erect he would unroof the temple. Certain writers have recorded the measurements of the image, and Callimachus has set them forth in an iambic poem. Panaenus the painter, who was the nephew and collaborator of Pheidias, helped him greatly in decorating the image, particularly the garments, with colors. And many wonderful paintings, works of Panaenus, are also to be seen round the temple. It is related of Pheidias that, when Panaenus asked him after what model he was going to make the likeness of Zeus, he replied that he was going to make it after the likeness set forth by Homer in these words: Cronion spoke, and nodded assent with his dark brows, and then the ambrosial locks flowed streaming from the lord's immortal head, and he caused great Olympus to quake. A noble description indeed, as appears not only from the brows but from the other details in the passage, because the poet provokes our imagination to conceive the picture of a mighty personage and a mighty power worthy of a Zeus, just as he does in the case of Hera, at the same time preserving what is appropriate in each; for of Hera he says, she shook herself upon the throne, and caused lofty Olympus to quake. What in her case occurred when she moved her whole body, resulted in the case of Zeus when he merely nodded with his brows, although his hair too was somewhat affected at the same time. This, too, is a graceful saying about the poet, that he alone has seen, or else he alone has shown, the likenesses of the gods. The Eleians above all others are to be credited both with the magnificence of the sanctuary and with the honor in which it was held. In the times of the Trojan war, it is true, or even before those times, they were not a prosperous people, since they had been humbled by the Pylians, and also, later on, by Heracles when Augeas their king was overthrown. The evidence is this: The Eleians sent only forty ships to Troy, whereas the Pylians and Nestor sent ninety. But later on, after the return of the Heracleidae, the contrary was the case, for the Aitolians, having returned with the Heracleidae under the leadership of Oxylus, and on the strength of ancient kinship having taken up their abode with the Epeians, enlarged Coele Elis, and not only seized much of Pisatis but also got Olympia under their power. What is more, the Olympian Games are an invention of theirs; and it was they who celebrated the first Olympiads, for one should disregard the ancient stories both of the founding of the sanctuary and of the establishment of the games — some alleging that it was Heracles, one of the Idaean Dactyli, who was the originator of both, and others, that it was Heracles the son of Alcmene and Zeus, who also was the first to contend in the games and win the victory; for such stories are told in many ways, and not much faith is to be put in them. It is nearer the truth to say that from the first Olympiad, in which the Eleian Coroebus won the stadium-race, until the twenty-sixth Olympiad, the Eleians had charge both of the sanctuary and of the games. But in the times of the Trojan War, either there were no games in which the prize was a crown or else they were not famous, neither the Olympian nor any other of those that are now famous. In the first place, Homer does not mention any of these, though he mentions another kind — funeral games. And yet some think that he mentions the Olympian Games when he says that Augeas deprived the driver of four horses, prize-winners, that had come to win prizes. And they say that the Pisatans took no part in the Trojan War because they were regarded as sacred to Zeus. But neither was the Pisatis in which Olympia is situated subject to Augeas at that time, but only the Eleian country, nor were the Olympian Games celebrated even once in Eleia, but always in Olympia. And the games which I have just cited from Homer clearly took place in Elis, where the debt was owing: for a debt was owing to him in goodly Elis, four horses, prize-winners. And these were not games in which the prize was a crown (for the horses were to run for a tripod), as was the case at Olympia. After the twenty-sixth Olympiad, when they had got back their homeland, the Pisatans themselves went to celebrating the games because they saw that these were held in high esteem. But in later times Pisatis again fell into the power of the Eleians, and thus again the direction of the games fell to them. The Lacedemonians also, after the last defeat of the Messenians, cooperated with the Eleians, who had been their allies in battle, whereas the Arcadians and the descendants of Nestor had done the opposite, having joined with the Messenians in war. And the Lacedemonians cooperated with them so effectually that the whole country as far as Messene came to be called Eleia, and the name has persisted to this day, whereas, of the Pisatans, the Triphylians, and the Cauconians, not even a name has survived. Further, the Eleians settled the inhabitants of sandy Pylus itself in Lepreum, to gratify the Lepreatans, who had been victorious in a war, and they broke up many other settlements, and also exacted tribute of as many a they saw inclined to act independently.
9. Arrian, Anabasis of Alexander, 4.10.3, 4.11 (1st cent. CE 4.10.3. εἰσὶ δὲ οἳ καὶ τάδε ἀνέγραψαν, ὡς ἄρα ἤρετο αὐτόν ποτε Φιλώτας ὅντινα οἴοιτο μάλιστα τιμηθῆναι πρὸς τῆς Ἀθηναίων πόλεως· τὸν δὲ ἀποκρίνασθαι Ἁρμόδιον καὶ Ἀριστογείτονα, ὅτι τὸν ἕτερον τοῖν τυράννοιν ἔκτειναν καὶ τυραννίδα ὅτι κατέλυσαν.
10. Pausanias, Description of Greece, 2.10.4-2.10.5, 3.19.2, 7.18.8-7.18.13 (2nd cent. CE - 2nd cent. CE) 2.10.4. Such are the noteworthy things that this enclosure presented to me, and opposite is another enclosure, sacred to Aphrodite. The first thing inside is a statue of Antiope. They say that her sons were Sicyonians, and because of them the Sicyonians will have it that Antiope herself is related to themselves. After this is the sanctuary of Aphrodite, into which enter only a female verger, who after her appointment may not have intercourse with a man, and a virgin, called the Bath-bearer, holding her sacred office for a year. All others are wont to behold the goddess from the entrance, and to pray from that place. 2.10.5. The image, which is seated, was made by the Sicyonian Canachus, who also fashioned the Apollo at Didyma of the Milesians, and the Ismenian Apollo for the Thebans. It is made of gold and ivory, having on its head a polos, A curiously shaped head-gear. and carrying in one hand a poppy and in the other an apple. They offer the thighs of the victims, excepting pigs; the other parts they burn for the goddess with juniper wood, but as the thighs are burning they add to the offering a leaf of the paideros. 3.19.2. I know of nobody who has measured the height of the image, but at a guess one would estimate it to be as much as thirty cubits. It is not the work of Bathycles, being old and uncouth; for though it has face, feet, and hands, the rest resembles a bronze pillar. On its head it has a helmet, in its hands a spear and a bow. 7.18.8. On the acropolis of Patrae is a sanctuary of Artemis Laphria. The surname of the goddess is a foreign one, and her image too was brought in from elsewhere. For after Calydon with the rest of Aetolia had been laid waste by the Emperor Augustus in order that the Aetolian people might be incorporated into Nicopolis above Actium, the people of Patrae thus secured the image of Laphria. 7.18.9. Most of the images out of Aetolia and from Acaria were brought by Augustus' orders to Nicopolis, but to Patrae he gave, with other spoils from Calydon, the image of Laphria, which even in my time was still worshipped on the acropolis of Patrae . It is said that the goddess was surnamed Laphria after a man of Phocis, because the ancient image of Artemis was set up at Calydon by Laphrius, the son of Castalius, the son of Delphus. 7.18.10. Others say that the wrath of Artemis against Oeneus weighed as time went on more lightly ( elaphroteron) on the Calydonians, and they believe that this was why the goddess received her surname. The image represents her in the guise of a huntress; it is made of ivory and gold, and the artists were Menaechmus and Soldas of Naupactus, who, it is inferred, lived not much later than Canachus of Sicyon and Callon of Aegina . 7.18.11. Every year too the people of Patrae celebrate the festival Laphria in honor of their Artemis, and at it they employ a method of sacrifice peculiar to the place. Round the altar in a circle they set up logs of wood still green, each of them sixteen cubits long. On the altar within the circle is placed the driest of their wood. Just before the time of the festival they construct a smooth ascent to the altar, piling earth upon the altar steps. 7.18.12. The festival begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer. It is, however, not till the next day that the sacrifice is offered, and the festival is not only a state function but also quite a popular general holiday. For the people throw alive upon the altar edible birds and every kind of victim as well; there are wild boars, deer and gazelles; some bring wolf-cubs or bear-cubs, others the full-grown beasts. They also place upon the altar fruit of cultivated trees. 7.18.13. Next they set fire to the wood. At this point I have seen some of the beasts, including a bear, forcing their way outside at the first rush of the flames, some of them actually escaping by their strength. But those who threw them in drag them back again to the pyre. It is not remembered that anybody has ever been wounded by the beasts.

Subjects of this text:

subject	book bibliographic info
acropolis, of athens	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
acropolis	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
alexander iii (the great) of macedon	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
apobatic race, and athena	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57
apobatic race, and identities	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57
apobatic race, early history	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57
apobatic race, in games	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
apollo	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
argos and argives	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
aristophanes, birds	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40, 43
asia, barbarians (non-greeks) of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
athena, and peisistratus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40, 43
athena	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40, 43
athenaion politeia	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
athenians	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 60
athens and athenians, and drama	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40, 43
athens and athenians, and religious authority	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
athens and athenians, attitudes of, toward asiatics	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
athens and athenians, cults and cult places of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
athens and athenians, in peisistratid era	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40, 43
athens and athenians, tyranny and	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
autochthony, and panathenaia	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
babylon and babylonians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
callisthenes of olynthus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
clark, isabelle	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
cleisthenes	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
cleomenes	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
connor, w. robert	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
cult images	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
cylon	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
darius iii	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
deity	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 60
demos (damos), as agent of change	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
demos (damos), empowerment of	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
divinity, otherness of	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
egypt and egyptians, herodotus and	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
egypt and egyptians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
epiphany, divine	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
erichthonios, and athena	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57
euripides, orestes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
harmodios and aristogeiton, and identities	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
harmodios and aristogeiton, and identities in	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
hera, and zeus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
hera, cult of, at athens	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
hera	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
herakles/heracles/hercules, and delphic tripod	Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 56
herakles/heracles/hercules, and hermes	Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 56
hermes, as cattle thief	Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 56
herodotus, ethnic perspectives of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
herodotus, on tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
herodotus, religious perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
herodotus, sources used by	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
herodotus	Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 56; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
hipparchos, son of peisistratos, and procession in	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
hipparchos, son of peisistratos, death of	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
hippias, son of peisistratos, and procession in 514 bc	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
homer	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
homeric hymns	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
kingship, among greeks	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
kouroi, of apollo	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
lycia and lycians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
lydia and lydians, and phrygian symbols	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
marriage customs, of athenians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
marriage customs, of gods and heroes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
megacles	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
men, athenian, armed in procession	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
men, athenian, identities	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
mesopotamia	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
otherness, of divinity	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
peisistratos, son of hippokrates, and erichthonios	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
peisistratos, son of hippokrates, and great panathenaia	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
peisistratos, son of hippokrates, and phye	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57, 217
peisistratos, son of hippokrates, second tyranny	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57, 217
peisistratos, son of hippokrates, third tyranny	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 217
peisistratus	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
peisistratus and peisistratids	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
persia and persians, customs of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
phrygia and phrygians, as stereotype	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
phye as parabates	Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 57
procession	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 60
proportions, of divine images	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
proskynesis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
richness, of cult images	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
ritual	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 60
sacred marriage, in comedy	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
salamis	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 103
siphnian treasury'	Miller and Clay, Tracking Hermes, Pursuing Mercury (2019) 56
statue making	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
statues, chryselephantine	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
theogamia	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
theopompos	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 100
thucydides, on persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
tyranny, greek attitudes towards	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40, 43
tyranny, theology of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
weaponisation	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 60
xenophon of athens, on persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
xenophon of athens, on religious customs and institutions	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43
zeus, and hera	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
zeus, and tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 40
zeus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 43