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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 2.3.2


nanNow, such stories as I heard about the gods I am not ready to relate, except their names, for I believe that all men are equally knowledgeable about them; and I shall say about them what I am constrained to say by the course of my history.


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

4 results
1. Herodotus, Histories, 1.5.4, 1.32.2, 2.35, 2.35.1, 2.42-2.45, 2.65.2, 6.91, 6.98, 6.121.1, 8.143.2 (5th cent. BCE - 5th cent. BCE)

1.5.4. For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. 1.32.2. In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; 2.35. It is sufficient to say this much concerning the Nile . But concerning Egypt, I am going to speak at length, because it has the most wonders, and everywhere presents works beyond description; therefore, I shall say the more concerning Egypt . ,Just as the Egyptians have a climate peculiar to themselves, and their river is different in its nature from all other rivers, so, too, have they instituted customs and laws contrary for the most part to those of the rest of mankind. Among them, the women buy and sell, the men stay at home and weave; and whereas in weaving all others push the woof upwards, the Egyptians push it downwards. ,Men carry burdens on their heads, women on their shoulders. Women pass water standing, men sitting. They ease their bowels indoors, and eat out of doors in the streets, explaining that things unseemly but necessary should be done alone in private, things not unseemly should be done openly. ,No woman is dedicated to the service of any god or goddess; men are dedicated to all deities male or female. Sons are not compelled against their will to support their parents, but daughters must do so though they be unwilling. 2.35.1. It is sufficient to say this much concerning the Nile . But concerning Egypt, I am going to speak at length, because it has the most wonders, and everywhere presents works beyond description; therefore, I shall say the more concerning Egypt . 2.42. All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. 2.43. Concerning Heracles, I heard it said that he was one of the twelve gods. But nowhere in Egypt could I hear anything about the other Heracles, whom the Greeks know. ,I have indeed a lot of other evidence that the name of Heracles did not come from Hellas to Egypt, but from Egypt to Hellas (and in Hellas to those Greeks who gave the name Heracles to the son of Amphitryon), besides this: that Amphitryon and Alcmene, the parents of this Heracles, were both Egyptian by descent ; and that the Egyptians deny knowing the names Poseidon and the Dioscuri, nor are these gods reckoned among the gods of Egypt . ,Yet if they got the name of any deity from the Greeks, of these not least but in particular would they preserve a recollection, if indeed they were already making sea voyages and some Greeks, too, were seafaring men, as I expect and judge; so that the names of these gods would have been even better known to the Egyptians than the name of Heracles. ,But Heracles is a very ancient god in Egypt ; as the Egyptians themselves say, the change of the eight gods to the twelve, one of whom they acknowledge Heracles to be, was made seventeen thousand years before the reign of Amasis. 2.44. Moreover, wishing to get clear information about this matter where it was possible so to do, I took ship for Tyre in Phoenicia, where I had learned by inquiry that there was a holy temple of Heracles. ,There I saw it, richly equipped with many other offerings, besides two pillars, one of refined gold, one of emerald: a great pillar that shone at night; and in conversation with the priests, I asked how long it was since their temple was built. ,I found that their account did not tally with the belief of the Greeks, either; for they said that the temple of the god was founded when Tyre first became a city, and that was two thousand three hundred years ago. At Tyre I saw yet another temple of the so-called Thasian Heracles. ,Then I went to Thasos, too, where I found a temple of Heracles built by the Phoenicians, who made a settlement there when they voyaged in search of Europe ; now they did so as much as five generations before the birth of Heracles the son of Amphitryon in Hellas . ,Therefore, what I have discovered by inquiry plainly shows that Heracles is an ancient god. And furthermore, those Greeks, I think, are most in the right, who have established and practise two worships of Heracles, sacrificing to one Heracles as to an immortal, and calling him the Olympian, but to the other bringing offerings as to a dead hero. 2.45. And the Greeks say many other ill-considered things, too; among them, this is a silly story which they tell about Heracles: that when he came to Egypt, the Egyptians crowned him and led him out in a procession to sacrifice him to Zeus; and for a while (they say) he followed quietly, but when they started in on him at the altar, he resisted and killed them all. ,Now it seems to me that by this story the Greeks show themselves altogether ignorant of the character and customs of the Egyptians; for how should they sacrifice men when they are forbidden to sacrifice even beasts, except swine and bulls and bull-calves, if they are unblemished, and geese? ,And furthermore, as Heracles was alone, and, still, only a man, as they say, how is it natural that he should kill many myriads? In talking so much about this, may I keep the goodwill of gods and heroes! 2.65.2. Although Egypt has Libya on its borders, it is not a country of many animals. All of them are held sacred; some of these are part of men's households and some not; but if I were to say why they are left alone as sacred, I should end up talking of matters of divinity, which I am especially averse to treating; I have never touched upon such except where necessity has compelled me. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. 6.98. After doing this, Datis sailed with his army against Eretria first, taking with him Ionians and Aeolians; and after he had put out from there, Delos was shaken by an earthquake, the first and last, as the Delians say, before my time. This portent was sent by heaven, as I suppose, to be an omen of the ills that were coming on the world. ,For in three generations, that is, in the time of Darius son of Hystaspes and Xerxes son of Darius and Artaxerxes son of Xerxes, more ills happened to Hellas than in twenty generations before Darius; some coming from the Persians, some from the wars for preeminence among the chief of the nations themselves. ,Thus it was no marvel that there should be an earthquake in Delos when there had been none before. Also there was an oracle concerning Delos, where it was written: quote type="oracle" l met="dact"I will shake Delos, though unshaken before. /l /quote In the Greek language these names have the following meanings: Darius is the Doer, Xerxes the Warrior, Artaxerxes the Great Warrior. The Greeks would rightly call the kings thus in their language. 6.121.1. It is a wonder to me, and I do not believe the story, that the Alcmeonidae would ever have agreed to hold up a shield as a sign for the Persians out of a desire to make Athens subject to foreigners and to Hippias; for it is plain to see that they were tyrant-haters as much as Callias (son of Phaenippus and father of Hipponicus), or even more so. 8.143.2. Now carry this answer back to Mardonius from the Athenians, that as long as the sun holds the course by which he now goes, we will make no agreement with Xerxes. We will fight against him without ceasing, trusting in the aid of the gods and the heroes whom he has disregarded and burnt their houses and their adornments.
2. Thucydides, The History of The Peloponnesian War, 1.22.4, 2.8.3, 2.27 (5th cent. BCE - 4th cent. BCE)

1.22.4. The absence of romance in my history will, I fear, detract somewhat from its interest; but if it be judged useful by those inquirers who desire an exact knowledge of the past as an aid to the interpretation of the future, which in the course of human things must resemble if it does not reflect it, I shall be content. In fine, I have written my work, not as an essay which is to win the applause of the moment, but as a possession for all time. 2.8.3. Further, some while before this, there was an earthquake at Delos, for the first time in the memory of the Hellenes. This was said and thought to be ominous of the events impending; indeed, nothing of the kind that happened was allowed to pass without remark.
3. Dio Chrysostom, Orations, 36.39, 36.42-36.55, 36.60 (1st cent. CE

36.39.  "Moreover, there is besides a myth which arouses admiration as sung in secret rites by the Magi, who extol this god of ours as being the perfect and original driver of the most perfect chariot. For the chariot of Helius, they claim, is relatively recent when compared with that of Zeus, though visible to the many because its course is run in full view. Therefore, they say, the chariot of Helius has enjoyed a reputation with all mankind, since the poets, beginning practically with the earliest times, so it would seem, are always telling of its rising and its setting, all in the same manner describing the yoking of the horses and Helius himself mounting his car. 36.42.  "These Magi narrate their myth, not in the manner of our prophets of the Muses, who merely present each detail with much plausibility, but rather with stubborn insistence upon its truthfulness. For they assert that the universe is constantly being propelled and driven along a single path, as by a charioteer endowed with highest skill and power, and that this movement goes on unceasingly in unceasing cycles of time. And the coursing of Helius and Selenê, according to their account, is the movement of portions of the whole, and for that reason it is more clearly perceived by mankind. And they add that the movement and revolution of the universe as a whole is not perceptible to the majority of mankind, but that, on the contrary, they are ignorant of the magnitude of this contest. 36.43.  "What follows regarding the horses and their driving I really am ashamed to tell in the manner in which the Magi set it forth in their narrative, since they are not very much concerned to secure consistency at all points in their presentation of the picture. In fact, quite possibly I may appear absurd when, in contrast with Greek lays of grace and charm, I chant one that is barbarian; but still I must make the venture. "According to the Magi, that one of the horses which is the highest in the heavens is immeasurably superior in beauty, size, and speed, since it has the outside track and runs the longest course, a horse sacred to Zeus himself. Furthermore, it is a winged creature, brilliant in colour with the brilliance of the purest flame; and in it Helius and Selenê are to be seen as conspicuous signs or marks — like, I fancy, the marks which horses bear here on earth, some crescent-shaped and some of other patterns. 36.44.  And they say that these 'marks' appear to us to be in close array, as it were great sparks of fire darting about in the midst of brilliant light, and yet that each has its own independent motion. Furthermore, the other stars also which are visible through that Horse of Zeus, one and all being natural parts of it, in some instances revolve along with it and have the same motion, and in others follow different tracks. And they add that among men these stars which are associated with the Horse of Zeus have each its own particular name; whereas the rest are treated collectively in groups, distributed so as to form certain figures or patterns. 36.45.  "Well then, the horse that is most brilliant and most spangled with stars and dearest to Zeus himself, being praised by the Magi in their hymns for some such attributes as these, quite properly stands first in sacrifice and worship as being truly first. Next in order after that, in closest contact with the Horse of Zeus, comes one that bears the name of Hera, a horse obedient to the rein and gentle, but far inferior in strength and speed. In colour this horse is of its own nature black, but that portion which receives the light of Helius is regularly bright, whereas where it is in shadow in its revolution it has its own proper colour. 36.46.  Third comes a horse that is sacred to Poseidon, still slower than the second. Regarding this steed the poets have a myth to the effect that its counterpart appeared among men — he whom they call Pegasus, methinks — and they claim that he caused a fountain to burst forth at Corinth by pawing with his hoof. But the fourth is the strangest conception of them all, a horse both firm and immovable, to say nothing of its having no wings, and it is named after Hestia. However, the Magi do not shrink from its portrayal; on the contrary, they state that this steed also is harnessed to the chariot, and yet it remains immovable, champing its adamantine curb. 36.47.  And from all sides the other horses press close to him with their bodies and the pair that are his neighbours swerve toward him abreast, falling upon him, as it were, and crowding him, yet the horse that is farthest off is ever first to round that stationary steed as horses round the turn in the hippodrome."Now for the most part the horses continue in peace and friendship, unharmed by one another. But on one occasion in the past, in the course of a long space of time and many revolutions of the universe, a mighty blast from the first horse fell from on high, and, as might have been expected from such a fiery-tempered steed, inflamed the others, and more especially the last in order; and the fire encompassed not alone its mane, which formed its personal pride, but the whole universe as well. 36.48.  And the Magi say that the Greeks, recording this experience as an isolated occurrence, connect it with the name of Phaethon, since they are unable to criticize the driving of Zeus and are loath to find fault with the coursings of Helius. And so they relate that a younger driver, a mortal son of Helius, desiring a sport that was to prove grievous and disastrous for all mankind, besought his father to let him mount his car and, plunging along in disorderly fashion, consumed with fire everything, both animals and plants, and finally was himself destroyed, being smitten by too power­ful a flame. 36.49.  "Again, when at intervals of several years the horse that is sacred to Poseidon and the Nymphs rebels, having become panic-stricken and agitated beyond his wont, he overwhelms with copious sweat that same steed, since they two are yoke-mates. Accordingly it meets with fate which is the opposite of the disaster previously mentioned, this time being deluged with a mighty flood. And the Magi state that here again the Greeks, through youthful ignorance and faulty memory, record this flood as a single occurrence and claim that Deucalion, who was then king, saved them from complete destruction. 36.50.  "According to the Magi, these rare occurrences are viewed by mankind as taking place for their destruction, and not in accord with reason or as a part of the order of the universe, being unaware that they occur quite properly and in keeping with the plan of the preserver and governor of the world. For in reality it is comparable with what happens when a charioteer punishes one of his horses, pulling hard upon the rein or pricking with the goad; and then the horse prances and is thrown into a panic but straightway settles down to its proper gait. "Well then, this is one kind of driving of which they tell, attended by violence but not involving the complete destruction of the universe. 36.51.  On the other hand, they tell also of a different kind that involves the movement and change of all four horses, one in which they shift among themselves and interchange their forms until all come together into one being, having been overcome by that one which is superior in power. And yet this movement also the Magi dare to liken to the guidance and driving of a chariot, though to do so they need even stranger imagery. For instance, it is as if some magician were to mould horses out of wax, and then, subtracting and scraping off the wax from each, should add a little now to this one and now to that, until finally, having used up all the horses in constructing one from the four, he should fashion a single horse out of all his material. 36.52.  They state, however, that in reality the process to which they refer is not like that of such iimate images, in which the craftsman operates and shifts the material from without, but that instead the transformation is the work of these creatures themselves, just as if they were striving for victory in a contest that is great and real. And they add that the victory and its crown belong of necessity to that horse which is first and best in speed and prowess and general excellence, I mean to that one which we named in the beginning of our account as the special steed of Zeus. 36.53.  For that one, being most valiant of all and fiery by nature, having speedily used up the others — as if, methinks, they were truly made of wax — in no great span of time (though to us it seems endless according to our reckoning) and having appropriated to itself all the substance of them all, appeared much greater and more brilliant than formerly; not through the aid of any other creature, either mortal or immortal, but by itself and its own efforts proving victor in the greatest contest. And, standing tall and proud, rejoicing in its victory, it not only seized the largest possible region but also needed larger space at that time, so great was its strength and its spirit. 36.54.  "Having arrived at that stage in their myth, the Magi are embarrassed in search of a name to describe the nature of the creature of their own invention. For they say that now by this time it is simply the soul of the charioteer and master; or, let us say, merely the intellect and leadership of that soul. (Those, in fact, are the terms we ourselves employ when we honour and reverence the greatest god by noble deeds and pious words). 36.55.  For indeed, when the mind alone had been left and had filled with itself immeasurable space, since it had poured itself evenly in all directions and nothing in it remained dense but complete porosity prevailed — at which time it becomes most beautiful — having obtained the purest nature of unadulterated light, it immediately longed for the existence that it had at first. Accordingly, becoming enamoured of that control and goverce and concord which it once maintained not only over the three natures of sun and moon and the other stars, but also over absolutely all animals and plants, it became eager to generate and distribute everything and to make the orderly universe then existent once more far better and more resplendent because newer. 36.60.  At that time, therefore, the Creator and Father of the World, beholding the work of his hands, was not by any means merely pleased, for that is a lowly experience of lowly beings; nay, he rejoiced and was delighted exceedingly, As on Olympus he sat, and his heart did laugh For joy, beholding the gods who were now all created and present before him." But the form of the universe at that moment — I mean both the bloom and the beauty of that which is for ever ineffably beauteous — no man could conceive and fitly express, neither among men of our time nor among those of former days, but only the Muses and Apollo with the divine rhythm of their pure and consummate harmony.
4. Philostratus The Athenian, Lives of The Sophists, 1.21.520, 1.25.538, 2.1.549 (2nd cent. CE



Subjects of this text:

subject book bibliographic info
aegina and aeginetans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
alyattes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300
anankē Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
argos Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
aristides Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
artaxerxes i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
athens de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 355
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) 298
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) 298
audience Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45; de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 355
book Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
croesus Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 181; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300
darius i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298, 300
datis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
delos, earthquake at Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
dialexis Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
dio chrysostom Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 181
dreams Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
earth and water Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
earthquake Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
egypt and egyptians, gods of, and the greeks Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 299, 302
egypt and egyptians, greeks in Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 302
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) 299, 302
egypt and egyptians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 299, 302
emotional restraint, of narrators de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 355
emotions, wonder de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 355
epic Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
genre Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
gould, john Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300
greekness Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 181
hadrianus of tyre Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
harrison, thomas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 299, 300
heracles, egyptian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 302
heracles Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 302
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300, 302
herodotus, historical perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298, 302
herodotus, on sovereignty Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300
herodotus, religious perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298, 299, 300, 302
herodotus de Bakker, van den Berg, and Klooster, Emotions and Narrative in Ancient Literature and Beyond (2022) 355
heroe, heroic Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
historiography Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
identity., complexities of Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 181
intertextuality, hypotextual activation Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 181
linforth, ivan m. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298, 299, 300, 302
literature, literary Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
mysteries Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 299
myth, mythical, mythography, mythology Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
narrator, biographic Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
narrator, historiographic Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
oikoumene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 302
omens Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
orators, oratory Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
peloponnesian war Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
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) 298
philosophy Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
philostratus Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
phoenicia and phoenicians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 302
polemo Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
prose Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
sacrifice Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
sardis, under lydians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300
sardis, under persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 300
scopelianus Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 294
solon Kirkland, Herodotus and Imperial Greek Literature: Criticism, Imitation, Reception (2022) 181
thucydides, and herodotus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
tradition, traditional Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
tragedy' Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 45
vannicelli, pietro Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 302
versnel, henrik Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298
xerxes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 298, 300