Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 5.72


Κλεομένης δὲ ὡς πέμπων ἐξέβαλλε Κλεισθένεα καὶ τοὺς ἐναγέας, Κλεισθένης μὲν αὐτὸς ὑπεξέσχε, μετὰ δὲ οὐδὲν ἧσσον παρῆν ἐς τὰς Ἀθήνας ὁ Κλεομένης οὐ σὺν μεγάλῃ χειρί, ἀπικόμενος δὲ ἀγηλατέει ἑπτακόσια ἐπίστια Ἀθηναίων, τά οἱ ὑπέθετο ὁ Ἰσαγόρης. ταῦτα δὲ ποιήσας δεύτερα τὴν βουλὴν καταλύειν ἐπειρᾶτο, τριηκοσίοισι δὲ τοῖσι Ἰσαγόρεω στασιώτῃσι τὰς ἀρχὰς ἐνεχείριζε. ἀντισταθείσης δὲ τῆς βουλῆς καὶ οὐ βουλομένης πείθεσθαι, ὅ τε Κλεομένης καὶ ὁ Ἰσαγόρης καὶ οἱ στασιῶται αὐτοῦ καταλαμβάνουσι τὴν ἀκρόπολιν. Ἀθηναίων δὲ οἱ λοιποὶ τὰ αὐτὰ φρονήσαντες ἐπολιόρκεον αὐτοὺς ἡμέρας δύο· τῇ δὲ τρίτῃ ὑπόσπονδοι ἐξέρχονται ἐκ τῆς χώρης ὅσοι ἦσαν αὐτῶν Λακεδαιμόνιοι. ἐπετελέετο δὲ τῷ Κλεομένεϊ ἡ φήμη. ὡς γὰρ ἀνέβη ἐς τὴν ἀκρόπολιν μέλλων δὴ αὐτὴν κατασχήσειν, ἤιε ἐς τὸ ἄδυτον τῆς θεοῦ ὡς προσερέων· ἡ δὲ ἱρείη ἐξαναστᾶσα ἐκ τοῦ θρόνου, πρὶν ἢ τὰς θύρας αὐτὸν ἀμεῖψαι, εἶπε “ὦ ξεῖνε Λακεδαιμόνιε, πάλιν χώρεε μηδὲ ἔσιθι ἐς τὸ ἱρόν· οὐ γὰρ θεμιτὸν Δωριεῦσι παριέναι ἐνθαῦτα.” ὁ δὲ εἶπε “ὦ γύναι, ἀλλʼ οὐ Δωριεύς εἰμι ἀλλʼ Ἀχαιός.” ὃ μὲν δὴ τῇ κλεηδόνι οὐδὲν χρεώμενος ἐπεχείρησέ τε καὶ τότε πάλιν ἐξέπιπτε μετὰ τῶν Λακεδαιμονίων· τοὺς δὲ ἄλλους Ἀθηναῖοι κατέδησαν τὴν ἐπὶ θανάτῳ, ἐν δὲ αὐτοῖσι καὶ Τιμησίθεον τὸν Δελφόν, τοῦ ἔργα χειρῶν τε καὶ λήματος ἔχοιμʼ ἂν μέγιστα καταλέξαι.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.


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

16 results
1. Pindar, Pythian Odes, 6 (6th cent. BCE - 5th cent. BCE)

2. Herodotus, Histories, None (5th cent. BCE - 5th cent. BCE)

1.145. As for the Ionians, the reason why they made twelve cities and would admit no more was in my judgment this: there were twelve divisions of them when they dwelt in the Peloponnese, just as there are twelve divisions of the Achaeans who drove the Ionians out— Pellene nearest to Sicyon ; then Aegira and Aegae, where is the never-failing river Crathis, from which the river in Italy took its name; Bura and Helice, where the Ionians fled when they were worsted in battle by the Achaeans; Aegion; Rhype; Patrae ; Phareae; and Olenus, where is the great river Pirus; Dyme and Tritaeae, the only inland city of all these—these were the twelve divisions of the Ionians, as they are now of the Achaeans.
3. Thucydides, The History of The Peloponnesian War, 1.126-1.127, 1.126.5-1.126.6, 2.15.2, 2.54.4, 3.82, 3.92.5, 7.18.2 (5th cent. BCE - 4th cent. BCE)

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. 2.15.2. In Theseus, however, they had a king of equal intelligence and power; and one of the chief features in his organization of the country was to abolish the council chambers and magistrates of the petty cities, and to merge them in the single council-chamber and town-hall of the present capital. Individuals might still enjoy their private property just as before, but they were henceforth compelled to have only one political center, viz. Athens ; which thus counted all the inhabitants of Attica among her citizens, so that when Theseus died he left a great state behind him. Indeed, from him dates the Synoecia, or Feast of Union; which is paid for by the state, and which the Athenians still keep in honor of the goddess. 2.54.4. The oracle also which had been given to the Lacedaemonians was now remembered by those who knew of it. When the God was asked whether they should go to war, he answered that if they put their might into it, victory would be theirs, and that he would himself be with them. 3.92.5. After first consulting the god at Delphi and receiving a favorable answer, they sent off the colonists, Spartans and Perioeci, inviting also any of the rest of the Hellenes who might wish to accompany them, except Ionians, Achaeans, and certain other nationalities; three Lacedaemonians leading as founders of the colony, Leon, Alcidas, and Damagon. 7.18.2. But the Lacedaemonians derived most encouragement from the belief that Athens, with two wars on her hands, against themselves and against the Siceliots, would be more easy to subdue, and from the conviction that she had been the first to infringe the truce. In the former war, they considered, the offence had been more on their own side, both on account of the entrance of the Thebans into Plataea in time of peace, and also of their own refusal to listen to the Athenian offer of arbitration, in spite of the clause in the former treaty that where arbitration should be offered there should be no appeal to arms. For this reason they thought that they deserved their misfortunes, and took to heart seriously the disaster at Pylos and whatever else had befallen them.
4. Xenophon, Ways And Means, 6.2 (5th cent. BCE - 4th cent. BCE)

5. Aristotle, Athenian Constitution, 8.1, 8.3, 20.2-20.3 (4th cent. BCE - 4th cent. BCE)

6. Dinarchus, Or., 1.98 (4th cent. BCE - 3rd cent. BCE)

7. Hyperides, Pro Euxenippo, 24 (4th cent. BCE - 4th cent. BCE)

8. Polybius, Histories, 2.39.5 (2nd cent. BCE - 2nd cent. BCE)

2.39.5.  And it was not only at this period that they showed their approval of Achaean political principles; but a short time afterwards, they resolved to model their own constitution exactly on that of the League.
9. Apollodorus, Bibliotheca, 1.9.5, 3.10.4 (1st cent. CE - 2nd cent. CE)

1.9.5. Περιήρης δὲ Μεσσήνην κατασχὼν Γοργοφόνην τὴν Περσέως ἔγημεν, ἐξ ἧς Ἀφαρεὺς αὐτῷ καὶ Λεύκιππος καὶ Τυνδάρεως ἔτι τε Ἰκάριος παῖδες ἐγένοντο. πολλοὶ δὲ τὸν Περιήρην λέγουσιν οὐκ Αἰόλου παῖδα ἀλλὰ Κυνόρτα 1 -- τοῦ Ἀμύκλα· διόπερ τὰ περὶ τῶν Περιήρους ἐκγόνων ἐν τῷ Ἀτλαντικῷ γένει δηλώσομεν. 3.10.4. Ζεὺς δὲ φοβηθεὶς μὴ λαβόντες ἄνθρωποι θεραπείαν παρʼ αὐτοῦ 2 -- βοηθῶσιν ἀλλήλοις, ἐκεραύνωσεν αὐτόν. καὶ διὰ τοῦτο ὀργισθεὶς Ἀπόλλων κτείνει Κύκλωπας τοὺς τὸν κεραυνὸν Διὶ κατασκευάσαντας. Ζεὺς δὲ ἐμέλλησε ῥίπτειν αὐτὸν εἰς Τάρταρον, δεηθείσης δὲ Λητοῦς ἐκέλευσεν αὐτὸν ἐνιαυτὸν ἀνδρὶ θητεῦσαι. ὁ δὲ παραγενόμενος εἰς Φερὰς πρὸς Ἄδμητον τὸν Φέρητος τούτῳ λατρεύων ἐποίμαινε, καὶ τὰς θηλείας βόας πάσας διδυμοτόκους ἐποίησεν. εἰσὶ δὲ οἱ λέγοντες Ἀφαρέα μὲν καὶ Λεύκιππον ἐκ Περιήρους γενέσθαι τοῦ Αἰόλου, Κυνόρτου δὲ Περιήρην, τοῦ δὲ Οἴβαλον, Οἰβάλου δὲ καὶ νηίδος νύμφης Βατείας Τυνδάρεων Ἱπποκόωντα Ἰκάριον.
10. Plutarch, Placita Philosophorum (874D-911C), 28 (1st cent. CE - 2nd cent. CE)

11. Plutarch, Solon, 12.1-12.4 (1st cent. CE - 2nd cent. CE)

12.1. Now the Cylonian pollution had for a long time agitated the city, ever since Megacles the archon had persuaded Cylon and his fellow conspirators, who had taken sanctuary in the temple of Athena, to come down and stand their trial. About 636 B.C. Cf. Hdt. 5.71 ; Thuc. 1.126 . They fastened a braided thread to the image of the goddess and kept hold of it, but when they reached the shrine of the Erinyes on their way down, the thread broke of its own accord, upon which Megacles and his fellow-archons rushed to seize them, on the plea that the goddess refused them the rights of suppliants. Those who were outside of sacred precincts were stoned to death, and those who took refuge at the altars were slaughtered there; only those were spared who made supplication to the wives of the archons. 12.2. Therefore the archons were called polluted men and were held in execration. The survivors of the followers of Cylon also recovered strength, and were forever at variance with the descendants of Megacles. At this particular time the quarrel was at its height and the people divided between the two factions. Solon, therefore, being now in high repute, interposed between them, along with the noblest of the Athenians, and by his entreaties and injunctions persuaded the men who were held to be polluted to submit to a trial, and to abide by the decision of three hundred jurors selected from the nobility. 12.3. Myron of Phlya conducted the prosecution, and the family of Megacles was found guilty. Those who were alive were banished, and the bodies of the dead were dug up and cast forth beyond the borders of the country. During these disturbances the Megarians also attacked the Athenians, who lost Nisaea, and were driven out of Salamis once more. The city was also visited with superstitious fears and strange appearances, and the seers declared that their sacrifices indicated pollutions and defilements which demanded expiation. 12.4. Under these circumstances they summoned to their aid from Crete Epimenides of Phaestus, who is reckoned as the seventh Wise Man by some of those who refuse Periander a place in the list. See note on Plut. Sol. 3.5, and cf. Aristot. Const. Ath. 1 . He was reputed to be a man beloved of the gods, and endowed with a mystical and heaven-sent wisdom in religious matters. Therefore the men of his time said that he was the son of a nymph named Balte, and called him a new Cures. The Curetes were Cretan priests of Idaean Zeus, who took their name from the demi-gods to whose care Rhea was said to have committed the infant Zeus. On coming to Athens he made Solon his friend, assisted him in many ways, and paved the way for his legislation.
12. Pausanias, Description of Greece, 1.15.3, 1.27.1, 1.28.2, 2.18.8, 7.24.5, 8.11.12 (2nd cent. CE - 2nd cent. CE)

1.15.3. At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later. 1.27.1. In the temple of Athena Polias (of the City) is a wooden Hermes, said to have been dedicated by Cecrops, but not visible because of myrtle boughs. The votive offerings worth noting are, of the old ones, a folding chair made by Daedalus, Persian spoils, namely the breastplate of Masistius, who commanded the cavalry at Plataea 479 B.C., and a scimitar said to have belonged to Mardonius. Now Masistius I know was killed by the Athenian cavalry. But Mardonius was opposed by the Lacedaemonians and was killed by a Spartan; so the Athenians could not have taken the scimitar to begin with, and furthermore the Lacedaemonians would scarcely have suffered them to carry it off. 1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C., for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it. 2.18.8. So they expelled Tisamenus from Lacedaemon and Argos, and the descendants of Nestor from Messenia, namely Alcmaeon, son of Sillus, son of Thrasymedes, Peisistratus, son of Peisistratus, and the sons of Paeon, son of Antilochus, and with them Melanthus, son of Andropompus, son of Borus, son of Penthilus, son of Periclymenus. So Tisamenus and his sons went with his army to the land that is now Achaia . 7.24.5. Going on further you come to the river Selinus, and forty stades away from Aegium is a place on the sea called Helice. Here used to be situated a city Helice, where the Ionians had a very holy sanctuary of Heliconian Poseidon. Their worship of Heliconian Poseidon has remained, even after their expulsion by the Achaeans to Athens, and subsequently from Athens to the coasts of Asia . At Miletus too on the way to the spring Biblis there is before the city an altar of Heliconian Poseidon, and in Teos likewise the Heliconian has a precinct and an altar, well worth seeing. 8.11.12. The Athenians received an oracle from Dodona ordering them to colonize Sicily, and Sicily is a small hill not far from Athens . But they, not understanding the order, were persuaded to undertake expeditions overseas, especially the Syracusan war. More examples could be found similar to those I have given.
13. Demosthenes, Orations, 18.253, 21.51

14. Epigraphy, Lscg, 110, 114, 109

15. Scylax of Caryanda, Periplus of Pseudo-Scylax, 14

16. Strabo, Geography, 6.1.1, 6.1.10-6.1.11, 6.1.13-6.1.15

6.1.1. Leucania: After the mouth of the Silaris one comes to Leucania, and to the sanctuary of the Argoan Hera, built by Jason, and near by, within fifty stadia, to Poseidonia. Thence, sailing out past the gulf, one comes to Leucosia, an island, from which it is only a short voyage across to the continent. The island is named after one of the Sirens, who was cast ashore here after the Sirens had flung themselves, as the myth has it, into the depths of the sea. In front of the island lies that promontory which is opposite the Sirenussae and with them forms the Poseidonian Gulf. On doubling this promontory one comes immediately to another gulf, in which there is a city which was called Hyele by the Phocaeans who founded it, and by others Ele, after a certain spring, but is called by the men of today Elea. This is the native city of Parmenides and Zeno, the Pythagorean philosophers. It is my opinion that not only through the influence of these men but also in still earlier times the city was well governed; and it was because of this good government that the people not only held their own against the Leucani and the Poseidoniatae, but even returned victorious, although they were inferior to them both in extent of territory and in population. At any rate, they are compelled, on account of the poverty of their soil, to busy themselves mostly with the sea and to establish factories for the salting of fish, and other such industries. According to Antiochus, after the capture of Phocaea by Harpagus, the general of Cyrus, all the Phocaeans who could do so embarked with their entire families on their light boats and, under the leadership of Creontiades, sailed first to Cyrnus and Massalia, but when they were beaten off from those places founded Elea. Some, however, say that the city took its name from the River Elees. It is about two hundred stadia distant from Poseidonia. After Elea comes the promontory of Palinurus. off the territory of Elea are two islands, the Oinotrides, which have anchoring-places. After Palinurus comes Pyxus — a cape, harbor, and river, for all three have the same name. Pyxus was peopled with new settlers by Micythus, the ruler of the Messene in Sicily, but all the settlers except a few sailed away again. After Pyxus comes another gulf, and also Laus — a river and city; it is the last of the Leucanian cities, lying only a short distance above the sea, is a colony of the Sybaritae, and the distance thither from Elea is four hundred stadia. The whole voyage along the coast of Leucania is six hundred and fifty stadia. Near Laus is the hero-sanctuary of Draco, one of the companions of Odysseus, in regard to which the following oracle was given out to the Italiotes: Much people will one day perish about Laian Draco. 6 And the oracle came true, for, deceived by it, the peoples who made campaigns against Laus, that is, the Greek inhabitants of Italy, met disaster at the hands of the Leucani. 6.1.10. After Locri comes the Sagra, a river which has a feminine name. On its banks are the altars of the Dioscuri, near which ten thousand Locri, with Rhegini, clashed with one hundred and thirty thousand Crotoniates and gained the victory — an occurrence which gave rise, it is said, to the proverb we use with incredulous people, Truer than the result at Sagra. And some have gone on to add the fable that the news of the result was reported on the same day to the people at the Olympia when the games were in progress, and that the speed with which the news had come was afterwards verified. This misfortune of the Crotoniates is said to be the reason why their city did not endure much longer, so great was the multitude of men who fell in the battle. After the Sagra comes a city founded by the Achaeans, Caulonia, formerly called Aulonia, because of the glen which lies in front of it. It is deserted, however, for those who held it were driven out by the barbarians to Sicily and founded the Caulonia there. After this city comes Scylletium, a colony of the Athenians who were with Menestheus (and now called Scylacium). Though the Crotoniates held it, Dionysius included it within the boundaries of the Locri. The Scylletic Gulf, which, with the Hipponiate Gulf forms the aforementioned isthmus, is named after the city. Dionysius undertook also to build a wall across the isthmus when he made war upon the Leucani, on the pretext, indeed, that it would afford security to the people inside the isthmus from the barbarians outside, but in truth because he wished to break the alliance which the Greeks had with one another, and thus command with impunity the people inside; but the people outside came in and prevented the undertaking. 6.1.11. After Scylletium comes the territory of the Crotoniates, and three capes of the Iapyges; and after these, the Lacinium, a sanctuary of Hera, which at one time was rich and full of dedicated offerings. As for the distances by sea, writers give them without satisfactory clearness, except that, in a general way, Polybius gives the distance from the strait to Lacinium as two thousand three hundred stadia, and the distance thence across to Cape Iapygia as seven hundred. This point is called the mouth of the Tarantine Gulf. As for the gulf itself, the distance around it by sea is of considerable length, two hundred and forty miles, as the Chorographer says, but Artemidorus says three hundred and eighty for a man well-girded, although he falls short of the real breadth of the mouth of the gulf by as much. The gulf faces the winter-sunrise; and it begins at Cape Lacinium, for, on doubling it, one immediately comes to the cities of the Achaeans, which, except that of the Tarantini, no longer exist, and yet, because of the fame of some of them, are worthy of rather extended mention. 6.1.13. Next in order, at a distance of two hundred stadia, comes Sybaris, founded by the Achaeans; it is between two rivers, the Crathis and the Sybaris. Its founder was Is of Helice. In early times this city was so superior in its good fortune that it ruled over four tribes in the neighborhood, had twenty five subject cities, made the campaign against the Crotoniates with three hundred thousand men, and its inhabitants on the Crathis alone completely filled up a circuit of fifty stadia. However, by reason of luxury and insolence they were deprived of all their felicity by the Crotoniates within seventy days; for on taking the city these conducted the river over it and submerged it. Later on, the survivors, only a few, came together and were making it their home again, but in time these too were destroyed by Athenians and other Greeks, who, although they came there to live with them, conceived such a contempt for them that they not only slew them but removed the city to another place near by and named it Thurii, after a spring of that name. Now the Sybaris River makes the horses that drink from it timid, and therefore all herds are kept away from it; whereas the Crathis makes the hair of persons who bathe in it yellow or white, and besides it cures many afflictions. Now after the Thurii had prospered for a long time, they were enslaved by the Leucani, and when they were taken away from the Leucani by the Tarantini, they took refuge in Rome, and the Romans sent colonists to supplement them, since their population was reduced, and changed the name of the city to Copiae. 6.1.14. After Thurii comes Lagaria, a stronghold, founded by Epeius and the Phocaeans; thence comes the Lagaritan wine, which is sweet, mild, and extremely well thought of among physicians. That of Thurii, too, is one of the famous wines. Then comes the city Heracleia, a short distance above the sea; and two navigable rivers, the Aciris and the Siris. On the Siris there used to be a Trojan city of the same name, but in time, when Heracleia was colonized thence by the Tarantini, it became the port of the Heracleotes. It is twenty-four stadia distant from Heracleia and about three hundred and thirty from Thurii. Writers produce as proof of its settlement by the Trojans the wooden image of the Trojan Athene which is set up there — the image that closed its eyes, the fable goes, when the suppliants were dragged away by the Ionians who captured the city; for these Ionians came there as colonists when in flight from the dominion of the Lydians, and by force took the city, which belonged to the Chones, and called it Polieium; and the image even now can be seen closing its eyes. It is a bold thing, to be sure, to tell such a fable and to say that the image not only closed its eyes (just as they say the image in Troy turned away at the time Cassandra was violated) but can also be seen closing its eyes; and yet it is much bolder to represent as brought from Troy all those images which the historians say were brought from there; for not only in the territory of Siris, but also at Rome, at Lavinium, and at Luceria, Athene is called Trojan Athena, as though brought from Troy. And further, the daring deed of the Trojan women is current in numerous places, and appears incredible, although it is possible. According to some, however, both Siris and the Sybaris which is on the Teuthras were founded by the Rhodians. According to Antiochus, when the Tarantini were at war with the Thurii and their general Cleandridas, an exile from Lacedemon, for the possession of the territory of Siris, they made a compromise and peopled Siris jointly, although it was adjudged the colony of the Tarantini; but later on it was called Heracleia, its site as well as its name being changed. 6.1.15. Next in order comes Metapontium, which is one hundred and forty stadia from the naval station of Heracleia. It is said to have been founded by the Pylians who sailed from Troy with Nestor; and they so prospered from farming, it is said, that they dedicated a golden harvest at Delphi. And writers produce as a sign of its having been founded by the Pylians the sacrifice to the shades of the sons of Neleus. However, the city was wiped out by the Samnitae. According to Antiochus: Certain of the Achaeans were sent for by the Achaeans in Sybaris and resettled the place, then forsaken, but they were summoned only because of a hatred which the Achaeans who had been banished from Laconia had for the Tarantini, in order that the neighboring Tarantini might not pounce upon the place; there were two cities, but since, of the two, Metapontium was nearer to Taras, the newcomers were persuaded by the Sybarites to take Metapontium and hold it, for, if they held this, they would also hold the territory of Siris, whereas, if they turned to the territory of Siris, they would add Metapontium to the territory of the Tarantini, which latter was on the very flank of Metapontium; and when, later on, the Metapontians were at war with the Tarantini and the Oinotrians of the interior, a reconciliation was effected in regard to a portion of the land — that portion, indeed, which marked the boundary between the Italy of that time and Iapygia. Here, too, the fabulous accounts place Metapontus, and also Melanippe the prisoner and her son Boeotus. In the opinion of Antiochus, the city Metapontium was first called Metabum and later on its name was slightly altered, and further, Melanippe was brought, not to Metabus, but to Dius, as is proved by a hero-sanctuary of Metabus, and also by Asius the poet, when he says that Boeotus was brought forth in the halls of Dius by shapely Melanippe, meaning that Melanippe was brought to Dius, not to Metabus. But, as Ephorus says, the colonizer of Metapontium was Daulius, the tyrant of the Crisa which is near Delphi. And there is this further account, that the man who was sent by the Achaeans to help colonize it was Leucippus, and that after procuring the use of the place from the Tarantini for only a day and night he would not give it back, replying by day to those who asked it back that he had asked and taken it for the next night also, and by night that he had taken and asked it also for the next day. Next in order comes Taras and Iapygia; but before discussing them I shall, in accordance with my original purpose, give a general description of the islands that lie in front of Italy; for as from time to time I have named also the islands which neighbor upon the several tribes, so now, since I have traversed Oinotria from beginning to end, which alone the people of earlier times called Italy, it is right that I should preserve the same order in traversing Sicily and the islands round about it.


Subjects of this text:

subject book bibliographic info
acropolis,of athens Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247
acropolis,of sardis Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
acropolis Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103
adolescent Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
aeschylus,delineating worshipping communities Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
aeschylus,in colonial contexts Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
aeschylus,multiple competing Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
aeschylus,social and power relations Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
aiolia,aiolians,myths of reinterpreted as ionian or akhaian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
akhaia,akhaians,concept of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians,epic vs. ethnic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
akhaia,akhaians (epic,also atreids),perceived roots in argolid Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (epic,also atreids),perceived roots in sparta Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
akhaia,akhaians (epic,also atreids) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy),and epic akhaians Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy),competing ethnic identities Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
akhaia,akhaians (s. italy),identity,emergence of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
akhaia,akhaians (s. italy),ionians in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
akhaia,akhaians (s. italy),myth-ritual network of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
akhaia,akhaians (s. italy) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
alexidamos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
alkmeonidai Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451, 489
antiokhos of syracuse Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
antipater Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
aphrodite,reign of Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
apoikia (settlement abroad,colony),gods taken to Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
apoikia (settlement abroad,colony),mixed origins of settlers,cultural diversity in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
apoikia (settlement abroad,colony),rapid change in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
areiopagos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 563
aristeides Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
aristogeiton Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
artemis,of ephesus Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
artemis,s. biagio at metapontion,alternative aetiological myths Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion,and akhaian identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315
artemis,s. biagio at metapontion,between aiolian and akhaian traditions Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion,myth-ritual nexus Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
artemis,s. biagio at metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
asia,greeks (ionians) of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
asios Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
asylum Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
athena,polias of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19, 107, 124
athena,promachos of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
athena Mikalson (2003), Herodotus and Religion in the Persian Wars, 124; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
athenaion politeia Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103, 104
athenian empire,and the west Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
athenian empire,ionian policies Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
athenians,dedications of Mikalson (2003), Herodotus and Religion in the Persian Wars, 19, 124
athenians,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
athens Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
athens and athenians,and religious authority Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
athens and athenians,attitudes of,toward asiatics Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247
athens and athenians,in persian war era Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247
athens and athenians,tyranny and Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
balcer,jack Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
bendis (goddess) Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
citizenship,perikles law Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
citizenship,scrutiny Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
cleisthenes Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103, 104
cleisthenes of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19
cleomenes Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103, 104
cleomenes of sparta,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 19
cleomenes of sparta,omens to Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 107
cleomenes of sparta,oracles to Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19, 124
clubs Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
coinage,of s. italy Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
coinage Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 564
cylon Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103
cylon of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
daimon,empedoclean Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
darius i Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
dedications,after marathon Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
dedications,after plataea Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
dedications,by states Mikalson (2003), Herodotus and Religion in the Persian Wars, 19
dedications Mikalson (2003), Herodotus and Religion in the Persian Wars, 19
defending greeks and democracies,outside athens Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
delphi,and alkmeonidai Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 489
delphic oracle,wooden wall, Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
demaratus of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
deme,and phratry Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
demeter,eleusinia of mycale Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
demeter,eleusinian Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
demography Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
demos (damos),,as agent of change Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103
demos (damos),,empowerment of Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103
diasia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 564
dione (goddess) Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
divination Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
dromena (ritual actions) Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
earth and water Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
eleusis Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
ephesus and ephesians Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
ephetai Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 564
epic,evidence from Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
eretria Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 564; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
ethnicity,ethnic identity,fluidity and indeterminacy of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
ethnicity,ethnic identity,incessantly reformulated Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
ethnicity,ethnic identity,politicization of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
ethnicity,ethnic identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
euphemia,and empedocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
eusebein,personified in empedocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
festivals,olympic games Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
festivals,panathenaia of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
firstfruits Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
gamêlia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
garden Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
gephyraioi Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
harmodios Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
hegesistratus of samos Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
helen Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
hero Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
herodotus,ethnic perspectives of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
herodotus,on sovereignty Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247
herodotus,on tyranny Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
herodotus,religious perspective of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
herodotus Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103, 104
heroes and heroines,of acanthus Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
hetaira Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
hetairos/eia Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
hipparchus of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 19, 124
hippias of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
homosexuality Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
hosios Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
hybris Mikalson (2003), Herodotus and Religion in the Persian Wars, 19
identity,general,ambiguous and open-textured Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
identity,general,ethnic Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
impiety,of corrupting oracles Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19
impiety,of violating and destroying sanctuaries Mikalson (2003), Herodotus and Religion in the Persian Wars, 19
impiety,of violating asylum Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
impiety Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19
ionian revolt Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
isagoras of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19
kallias family of alopeke Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
kerykes Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
kinesias Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
kingship,persian Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
kleisthenes Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
krison,molossian general Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
kybebe Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
kylon Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426, 564
legislation,trickle-on Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
leontinoi,stasis at Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
leotychides of sparta Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
leukippos,a founder of metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
lousoi,floating between akhaia and arkadia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
lycurgus Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
lysander Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
madness,in empedocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
mantis,political Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
masistius of persia Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
megacles of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
megale hellas (magna graecia) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
meion Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
melanippe,desmotis,play Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
melanippe,myth of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
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, 308
metapontion,between ionian and akhaian identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
metapontion,pivotal for akhaian identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
metapontion,siris and Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315, 324
metic Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
midas Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
milesians Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
miltiades Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
miracles,at mycale Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
mother of the gods,and persians Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
mother of the gods,and warfare Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
mother of the gods,rites of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
muse in empedocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
music,lydian and phrygian Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
music,martial Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
naukraria Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 563, 564
neleids,between aiolian and akhaian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
nestor Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 489; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
network,of myths and rituals (also myth-ritual web,grid,framework),and competing ethnicities (aegean) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
nostoi traditions,and akhaian identity in s. italy Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308, 315
nostoi traditions,cults,cities,hero-cults Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
nothos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
oinotrians Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
oligarchy,and citizenship restriction Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
omens,to greeks Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
omens,to spartans Mikalson (2003), Herodotus and Religion in the Persian Wars, 19, 107, 124
omens Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
oracles Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
orphan Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
orphism,and empedocles' Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
panionion,panionia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
panionion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
parker,robert Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
paros Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
passaron Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
past,mythical,diverse and contradictory Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
peisistratos,sons Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451, 489
peisistratus Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103
peisistratus and peisistratids Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
peloponnese,alleged former populations of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
peloponnese,fluid regional divisions in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
peloponnesian war Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
perikles,marriage and divorce Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
persia,persians Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 104
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. 247
persia and persians,burn greek temples Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
persia and persians,sovereignty claimed by Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
persia and persians,treaties with greeks Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
persia and persians,war with greeks Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
persian wars Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 104
phidias of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
philistus of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
phratry,admission Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 564
phratry,and residence Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 564
phratry,disputes,in phratry Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
phrygia and phrygians,music of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
phye of athens Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
pictorial formulae,rival myth of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
piety / impiety Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
pisistratidae Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
pisistratus Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 124
plutarch,on dodona Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
pollution Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
polybius,on megale hellas Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
poseidon,helike and akhaia (peloponnese) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
poseidonia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
prayer,empedocles to the muse Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
prayers Mikalson (2003), Herodotus and Religion in the Persian Wars, 124
proitids,and aetiology for artemis of lousoi Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
proitids,delineating akhaia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
prytaneion/is Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 563, 564
pythia of delphi Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 124
region,and ethnicity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
region,fluid notions of in myth Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
religiosity,spartan Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
sacrifice,animal,rejection of,empedocles Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
sacrilege resulting in miasma Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
salamis,battle of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
salamis Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 103
samians Mikalson (2003), Herodotus and Religion in the Persian Wars, 107
sanctuaries,,migrating Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
sardis,burning of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
sardis,shrine of kybebe at Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
sardis,under persians Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247
scythia and scythians Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
ships Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 563, 564, 667
sicilian expedition Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
sicily,athenian expedition and defeat Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 273
siris,and metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
siris,destruction of and akhaian identity Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
siris,ionian Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
siris Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
siritis Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
sitêsis Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
skylletion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
songs,iacchos Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
sparta,akhaians/atreids at Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
sparta,and athens Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 667
sparta Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 86
sparta and spartans,and persia Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
sparta and spartans Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240
spartans,impieties of Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
spartans Mikalson (2003), Herodotus and Religion in the Persian Wars, 18, 19, 107, 124
stasis (civil strive) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
sybaris,empire of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
symposion Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
syngeneia (kinship) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
taras,and metapontion Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315, 324
taras,and trojan war cycle Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 324
taras Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
taxation Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 563
terina Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
themis,in inscriptions Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
theozotides Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 777
thucydides,and herodotus Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
thucydides,on tyrants and tyranny Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
tmolus,mount Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
tragedy,interacting with choral poetry Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 308
tribes,pre-kleisthenic Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 563, 564
tumulus Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
tyranny,greek attitudes towards Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 240, 247
tyranny,theology of Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
tyrant Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 426
tyrrhenian sea Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 315
xenia Mikalson (2003), Herodotus and Religion in the Persian Wars, 18
xenophon of athens,on religious customs and institutions Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 247
xenos Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 451
zeus,hypatos Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97
zeus Mikalson (2003), Herodotus and Religion in the Persian Wars, 124