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6465

Herodotus, Histories, 3.122.2
nan for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands.

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

8 results
1. Aeschylus, Libation-Bearers, 612 (6th cent. BCE - 5th cent. BCE) 612. ἄλλαν δεῖ τινʼ ἐν λόγοις στυγεῖν 612. And there is in legend another murderous virgin to be loathed, note anchored=
2. Euripides, Bacchae, 287-297, 286 (5th cent. BCE - 5th cent. BCE)
3. Herodotus, Histories, 1.1-1.6, 1.5.3, 2.116.1, 3.120-3.126, 3.125.2 (5th cent. BCE - 5th cent. BCE) 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,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. 1.5.3. These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. 1.6. Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. 2.116.1. This, the priests said, was how Helen came to Proteus. And, in my opinion, Homer knew this story, too; but seeing that it was not so well suited to epic poetry as the tale of which he made use, he rejected it, showing that he knew it. 3.120. While Cambyses was still ill, the following events occurred. The governor of Sardis appointed by Cyrus was Oroetes, a Persian. This man had an impious desire; for although he had not been injured or spoken badly of by Polycrates of Samos, and had in fact never even seen him before, he desired to seize and kill him, for the following reason, most people say. ,As Oroetes and another Persian whose name was Mitrobates, governor of the province at Dascyleium, sat at the king's doors, they fell from talking to quarreling; and as they compared their achievements Mitrobates said to Oroetes, ,“You are not to be reckoned a man; the island of Samos lies close to your province, yet you have not added it to the king's dominion—an island so easy to conquer that some native of it revolted against his rulers with fifteen hoplites, and is now lord of it.” ,Some say that Oroetes, angered by this reproach, did not so much desire to punish the source of it as to destroy Polycrates utterly, the occasion of the reproach. 3.121. A few people, however, say that when Oroetes sent a herald to Samos with some request (it is not said what this was), the herald found Polycrates lying in the men's apartments, in the company of Anacreon of Teos ; ,and, whether on purpose to show contempt for Oroetes, or by mere chance, when Oroetes' herald entered and addressed him, Polycrates, then lying with his face to the wall, never turned or answered him. 3.122. These are the two reasons alleged for Polycrates' death; believe whichever you like. But the consequence was that Oroetes, then at Magnesia which is above the river Maeander, sent Myrsus son of Gyges, a Lydian, with a message to Samos, having learned Polycrates' intention; ,for Polycrates was the first of the Greeks whom we know to aim at the mastery of the sea, leaving out of account Minos of Cnossus and any others who before him may have ruled the sea; of what may be called the human race Polycrates was the first, and he had great hope of ruling Ionia and the Islands. ,Learning then that he had this intention, Oroetes sent him this message: “Oroetes addresses Polycrates as follows: I find that you aim at great things, but that you have not sufficient money for your purpose. Do then as I direct, and you will succeed yourself and will save me. King Cambyses aims at my death; of this I have clear intelligence. ,Now if you will transport me and my money, you may take some yourself and let me keep the rest; thus you shall have wealth enough to rule all Hellas . If you mistrust what I tell you about the money, send someone who is most trusted by you and I will prove it to him.” 3.123. Hearing this, Polycrates was pleased and willing; and since he had a great desire for money he first sent one of his townsmen, Maeandrius, son of Maeandrius, to have a look; this man was his scribe; it was he who not long afterwards dedicated in the Heraeum all the splendid furnishings of the men's apartment in Polycrates' house. ,When Oroetes heard that an inspection was imminent, he filled eight chests with stones, leaving only a very shallow space at the top; then he laid gold on top of the stones, locked the chests, and kept them ready. Maeandrius came and saw, and brought word back to his master. 3.124. Polycrates then prepared to visit Oroetes, despite the strong dissuasion of his diviners and friends, and a vision seen by his daughter in a dream; she dreamt that she saw her father in the air overhead being washed by Zeus and anointed by Helios; ,after this vision she used all means to persuade him not to go on this journey to Oroetes; even as he went to his fifty-oared ship she prophesied evil for him. When Polycrates threatened her that if he came back safe, she would long remain unmarried, she answered with a prayer that his threat might be fulfilled: for she would rather, she said, long remain unmarried than lose her father. 3.125. But Polycrates would listen to no advice. He sailed to meet Oroetes, with a great retinue of followers, among whom was Democedes, son of Calliphon, a man of Croton and the most skillful physician of his time. ,But no sooner had Polycrates come to Magnesia than he was horribly murdered in a way unworthy of him and of his aims; for, except for the sovereigns of Syracuse, no sovereign of Greek race is fit to be compared with Polycrates for magnificence. ,Having killed him in some way not fit to be told, Oroetes then crucified him; as for those who had accompanied him, he let the Samians go, telling them to thank him that they were free; those who were not Samians, or were servants of Polycrates' followers, he kept for slaves. ,And Polycrates hanging in the air fulfilled his daughter's vision in every detail; for he was washed by Zeus when it rained, and he was anointed by Helios as he exuded sweat from his body. 3.125.2. But no sooner had Polycrates come to Magnesia than he was horribly murdered in a way unworthy of him and of his aims; for, except for the sovereigns of Syracuse, no sovereign of Greek race is fit to be compared with Polycrates for magnificence. 3.126. This was the end of Polycrates' string of successes [as Amasis king of Egypt had forewarned him]. But not long after, atonement for Polycrates overtook Oroetes. After the death of Cambyses and the rule of the Magi, Oroetes stayed in Sardis, where he did not help the Persians in any way to regain the power taken from them by the Medes, ,but, to the contrary, in this confusion killed two prominent Persians, Mitrobates, the governor from Dascyleium, who had taunted him about Polycrates, and Mitrobates' son Cranaspes; and on top of many other violent acts, he set an ambush down the road after a messenger from Darius came with a message which displeased him and killed that messenger on his homeward journey, and concealed the man's body and horse.
4. Thucydides, The History of The Peloponnesian War, 1.4, 1.8, 1.10.3, 1.13.6, 3.104.2 (5th cent. BCE - 4th cent. BCE) 1.10.3. We have therefore no right to be skeptical, nor to content ourselves with an inspection of a town to the exclusion of a consideration of its power; but we may safely conclude that the armament in question surpassed all before it, as it fell short of modern efforts; if we can here also accept the testimony of Homer's poems, in which, without allowing for the exaggeration which a poet would feel himself licensed to employ, we can see that it was far from equalling ours. 1.13.6. Subsequently the Ionians attained to great naval strength in the reign of Cyrus, the first king of the Persians, and of his son Cambyses, and while they were at war with the former commanded for a while the Ionian sea. Polycrates also, the tyrant of Samos, had a powerful navy in the reign of Cambyses with which he reduced many of the islands, and among them Rhenea, which he consecrated to the Delian Apollo. About this time also the Phocaeans, while they were founding Marseilles, defeated the Carthaginians in a sea-fight. 3.104.2. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games.
5. Plutarch, Cimon, 8.5-8.7 (1st cent. CE - 2nd cent. CE)
6. Plutarch, Theseus, 16.3, 17.6, 23.2-23.3 (1st cent. CE - 2nd cent. CE)
7. Pausanias, Description of Greece, 1.17.2-1.17.3, 1.17.6, 3.3.6-3.3.7 (2nd cent. CE - 2nd cent. CE) 1.17.2. In the gymnasium not far from the market-place, called Ptolemy's from the founder, are stone Hermae well worth seeing and a likeness in bronze of Ptolemy. Here also is Juba the Libyan and Chrysippus The Stoic philosopher, 280-207 B.C. of Soli . Hard by the gymnasium is a sanctuary of Theseus, where are pictures of Athenians fighting Amazons. This war they have also represented on the shield of their Athena and upon the pedestal of the Olympian Zeus. In the sanctuary of Theseus is also a painting of the battle between the Centaurs and the Lapithae. Theseus has already killed a Centaur, but elsewhere the fighting is still undecided. 1.17.3. The painting on the third wall is not intelligible to those unfamiliar with the traditions, partly through age and partly because Micon has not represented in the picture the whole of the legend. When Minos was taking Theseus and the rest of the company of young folk to Crete he fell in love with Periboea, and on meeting with determined opposition from Theseus, hurled insults at him and denied that he was a son of Poseidon, since he could not recover for him the signet-ring, which he happened to be wearing, if he threw it into the sea. With these words Minos is said to have thrown the ring, but they say that Theseus came up from the sea with that ring and also with a gold crown that Amphitrite gave him. 1.17.6. Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried his bones to Athens . 3.3.6. When Lichas arrived the Spartans were seeking the bones of Orestes in accordance with an oracle. Now Lichas inferred that they were buried in a smithy, the reason for this inference being this. Everything that he saw in the smithy he compared with the oracle from Delphi, likening to the winds the bellows, for that they too sent forth a violent blast, the hammer to the “stroke,” the anvil to the “counterstroke” to it, while the iron is naturally a “woe to man,” because already men were using iron in warfare. In the time of those called heroes the god would have called bronze a woe to man. 3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros.
8. Strabo, Geography, 14.1.6 14.1.6. Ephorus says: Miletus was first founded and fortified above the sea by the Cretans, where the Milatos of olden times is now situated, being settled by Sarpedon, who brought colonists from the Cretan Milatos and named the city after that Miletus, the place formerly being in the possession of the Leleges; but later Neleus and his followers fortified the present city. The present city has four harbors, one of which is large enough for a fleet. Many are the achievements of this city, but the greatest is the number of its colonizations; for the Euxine Pontus has been colonized everywhere by these people, as also the Propontis and several other regions. At any rate, Anaximenes of Lampsacus says that the Milesians colonized the islands Icaros and Leros; and, near the Hellespont, Limnae in the Chersonesus, as also Abydus and Arisba and Paesus in Asia; and Artace and Cyzicus in the island of the Cyziceni; and Scepsis in the interior of the Troad. I, however, in my detailed description speak of the other cities, which have been omitted by him. Both Milesians and Delians invoke an Apollo Ulius, that is, as god of health and healing, for the verb ulein means to be healthy; whence the noun ule and the salutation, Both health and great joy to thee; for Apollo is the god of healing. And Artemis has her name from the fact that she makes people Artemeas. And both Helius and Selene are closely associated with these, since they are the causes of the temperature of the air. And both pestilential diseases and sudden deaths are imputed to these gods.

Subjects of this text:

subject	book bibliographic info
aegean sea,floating configuration of islands in	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
aegean sea,mythical reformulation of in song	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
aitiological myths	Parker (2005), Polytheism and Society at Athens, 375
androgeus (son of minos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
apollo,cult of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
apollo,in myth	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
apollo	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
apollo delios/dalios (delos),inseparable from earlier artemis	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
apollo delios/dalios (delos),songs for	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
apollo delios/dalios (delos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
apollo pythios (delphi),apollodorus	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
argos,oulios (delos,ephesos,rhodes,kos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
artemis kynthia (paros),oupis (ephesos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
asia,europe and	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
athenian empire,and local identities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
athenian empire,as myth-ritual network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
athenian empire,as theoric worshipping group	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
athenian empire	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
atthidography	Edmunds (2021), Greek Myth, 51
babylon and babylonians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
catchment area,of cults,constant (re)forging of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
catchment area,of cults,migrating	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
chorus,khoros,of islands	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
coinage,ionian	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
concept,forging theoric communities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
croesus,fall of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
croesus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213, 303
cyrus the great	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
darius i	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
delos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213, 303
delphi	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213, 303
dreams	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
egypt and egyptians,herodotus and	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
eleusis	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
finley,moses i.	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
floating gap	Edmunds (2021), Greek Myth, 51
fowler,robert,,xxiii,xxiv,,xxvi,xxvii,xxviii	Edmunds (2021), Greek Myth, 51
gould,john	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
gyges,and delphi	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
hecataeus of miletus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
herodotus,historical perspective of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
herodotus,on tyranny	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
herodotus,religious perspective of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
herodotus,sources used by	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
herodotus	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62, 379
history,opposition with myth	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62
homer	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 379
homeric hymn,to apollo	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
identity,general,local vs. central/panhellenic	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
imperial	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
insular,local,in theoria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
islands,in the aegean,in delian league	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
islands,in the aegean,theoria to delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
islands,in the aegean,vs. ionians of asia minor	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
islands,in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
jacoby,f.	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 69
jacoby,felix	Edmunds (2021), Greek Myth, 51; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
jerome	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 69
lelegians	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
lydia and lydians,and sparta	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
memories,kept alive or evoked in ritual,of connectivity	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
memories,religious,intertwined with current practice	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
merging in choral performance	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
midas,throne of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
miletus,and delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
minos,athenian tribute of youths to	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
minos,changing portrayal of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
minos,popular with islanders	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
minos,thalassocracy of turning athenian	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
minos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
minotaur	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
murray,oswyn	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
myth,constant reinterpretation of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
myth,opposition with history	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62
network,of myths and rituals (also myth-ritual web,grid,framework),(re) formulation of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
network,of myths and rituals (also myth-ritual web,grid,framework),one replaced by another	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
of ionia	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
olen	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
parian marble	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 69
pasiphae	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
peloponnese,alleged former populations of	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
performances of myth and ritual (also song),(re)creation of worshipping groups	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
performances of myth and ritual (also song),imperceptibly imposing new authorities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
performances of myth and ritual (also song),in constant dialogue with their own past	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
performances of myth and ritual (also song),thalassocracy as	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
persia/persians	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62
persia and persians,and lydian symbols	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
persia and persians,empire of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
phoenicia and phoenicians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
plutarch	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
pohlenz,m.	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 69
polycrates	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 379; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213, 303
polyidos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
polykrates,of samos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
prophecy and prophets	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
reworking its past,alleged intractability of its past	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
reworking its past	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
ritualization,conflicting relations reconfigured by	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
sardis,under persians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
scaliger,j.j.	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 69
shimron,benjamin	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
skyros	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
space,religious,malleable and constantly changing	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
space,religious,transformation of long-term shared (theoric)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
sparta and spartans,and lydia	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
spatium historicum	Edmunds (2021), Greek Myth, 51; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62, 69
spatium mythicum	Edmunds (2021), Greek Myth, 51; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62, 69
thalassocracy (sea-empire),as myth-ritual network in the aegean	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
thalassocracy (sea-empire),athenians taking over minoan	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
thalassocracy (sea-empire)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
theoria,and local identities	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
theoria,as economic network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
theoria,as myth-ritual network	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
theoria,as network,general	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
theoria,as system of power relations	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
theoria,choral polis-theoria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
theoria,patterns reworked over time (delos)	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
theoria,sense of community	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91, 124
theseus,reformulating myth-ritual network of delian theoria	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
thomas,rosalind	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 303
thucydides,and aegean thalassocracy	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
thucydides,and delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
thucydides,and herodotus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
thucydides,archaeology	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 379
thucydides,in opposition to herodotus	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 379
time	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 62, 69
to apollo delios in exchange for liberation from cretan rule,of athens to minotaur	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
to apollo delios in exchange for liberation from cretan rule	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
tribute,religious,choral,to delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
tribute,religious,hyperborean to delos	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 124
tribute,to athens,blurring of religious and monetary in choral dance'	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91
tyranny,greek attitudes towards	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
tyranny,theology of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213
varro	Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 69
xerxes	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 213