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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 6.21


παθοῦσι δὲ ταῦτα Μιλησίοισι πρὸς Περσέων οὐκ ἀπέδοσαν τὴν ὁμοίην Συβαρῖται, οἳ Λᾶόν τε καὶ Σκίδρον οἴκεον τῆς πόλιος ἀπεστερημένοι. Συβάριος γὰρ ἁλούσης ὑπὸ Κροτωνιητέων Μιλήσιοι πάντες ἡβηδὸν ἀπεκείραντο τὰς κεφαλὰς καὶ πένθος μέγα προσεθήκαντο· πόλιες γὰρ αὗται μάλιστα δὴ τῶν ἡμεῖς ἴδμεν ἀλλήλῃσι ἐξεινώθησαν· οὐδὲν ὁμοίως καὶ Ἀθηναῖοι. Ἀθηναῖοι μὲν γὰρ δῆλον ἐποίησαν ὑπεραχθεσθέντες τῇ Μιλήτου ἁλώσι τῇ τε ἄλλῃ πολλαχῇ, καὶ δὴ καὶ ποιήσαντι Φρυνίχῳ δρᾶμα Μιλήτου ἅλωσιν καὶ διδάξαντι ἐς δάκρυά τε ἔπεσε τὸ θέητρον, καὶ ἐζημίωσάν μιν ὡς ἀναμνήσαντα οἰκήια κακὰ χιλίῃσι δραχμῇσι, καὶ ἐπέταξαν μηδένα χρᾶσθαι τούτῳ τῷ δράματι.Now when the Milesians suffered all this at the hands of the Persians, the Sybarites (who had lost their city and dwelt in Laus and Scidrus) did not give them equal return for what they had done. When Sybaris was taken by the Crotoniates, all the people of Miletus, young and old, shaved their heads and made great public lamentation; no cities which we know were ever so closely joined in friendship as these. ,The Athenians acted very differently. The Athenians made clear their deep grief for the taking of Miletus in many ways, but especially in this: when Phrynichus wrote a play entitled “The Fall of Miletus” and produced it, the whole theater fell to weeping; they fined Phrynichus a thousand drachmas for bringing to mind a calamity that affected them so personally, and forbade the performance of that play forever.


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

11 results
1. Solon, Fragments, None (7th cent. BCE - 6th cent. BCE)

2. Pindar, Olympian Odes, 9-10 (6th cent. BCE - 5th cent. BCE)

3. Herodotus, Histories, 1.172, 3.131, 4.152, 5.44-5.45, 5.67, 5.79, 5.97, 6.23, 9.97 (5th cent. BCE - 5th cent. BCE)

1.172. I think the Caunians are aborigines of the soil, but they say that they came from Crete . Their speech has become like the Carian, or the Carian like theirs (for I cannot clearly decide), but in their customs they diverge widely from the Carians, as from all other men. Their chief pleasure is to assemble for drinking-bouts in groups according to their ages and friendships: men, women, and children. ,Certain foreign rites of worship were established among them; but afterwards, when they were inclined otherwise, and wanted to worship only the gods of their fathers, all Caunian men of full age put on their armor and went together as far as the boundaries of Calynda, striking the air with their spears and saying that they were casting out the alien gods. 3.131. Now this is how Democedes had come from Croton to live with Polycrates: he was oppressed by a harsh-tempered father at Croton ; since he could not stand him, he left him and went to Aegina . Within the first year after settling there, he excelled the rest of the physicians, although he had no equipment nor any medical implements. ,In his second year the Aeginetans paid him a talent to be their public physician; in the third year the Athenians hired him for a hundred minae, and Polycrates in the fourth year for two talents. Thus he came to Samos, and not least because of this man the physicians of Croton were well-respected [ ,for at this time the best physicians in Greek countries were those of Croton, and next to them those of Cyrene . About the same time the Argives had the name of being the best musicians]. 4.152. But after they had been away for longer than the agreed time, and Corobius had no provisions left, a Samian ship sailing for Egypt, whose captain was Colaeus, was driven off her course to Platea, where the Samians heard the whole story from Corobius and left him provisions for a year; ,they then put out to sea from the island and would have sailed to Egypt, but an easterly wind drove them from their course, and did not abate until they had passed through the Pillars of Heracles and came providentially to Tartessus. ,Now this was at that time an untapped market; hence, the Samians, of all the Greeks whom we know with certainty, brought back from it the greatest profit on their wares except Sostratus of Aegina, son of Laodamas; no one could compete with him. ,The Samians took six talents, a tenth of their profit, and made a bronze vessel with it, like an Argolic cauldron, with griffins' heads projecting from the rim all around; they set this up in their temple of Hera, supporting it with three colossal kneeling figures of bronze, each twelve feet high. ,What the Samians had done was the beginning of a close friendship between them and the men of Cyrene and Thera. 5.44. Now at this time, as the Sybarites say, they and their king Telys were making ready to march against Croton, and the men of Croton, who were very much afraid, entreated Dorieus to come to their aid. Their request was granted, and Dorieus marched with them to Sybaris helping them to take it. ,This is the story which the Sybarites tell of Dorieus and his companions, but the Crotoniats say that they were aided by no stranger in their war with Sybaris with the exception of Callias, an Elean diviner of the Iamid clan. About him there was a story that he had fled to Croton from Telys, the tyrant of Sybaris, because as he was sacrificing for victory over Croton, he could obtain no favorable omens. 5.45. This is their tale, and both cities have proof of the truth of what they say. The Sybarites point to a precinct and a temple beside the dry bed of the Crathis, which, they say, Dorieus founded in honor of Athena of Crathis after he had helped to take their city. and find their strongest proof in his death. He perished through doing more than the oracle bade him, for if he had accomplished no more than that which he set out to do, he would have taken and held the Erycine region without bringing about the death of himself and his army. ,The Crotoniats, on the other hand, show many plots of land which had been set apart for and given to Callias of Elis and on which Callias' posterity dwelt even to my time but show no gift to Dorieus and his descendants. They claim, however,that if Dorieus had aided them in their war with Sybaris, he would have received a reward many times greater than what was given to Callias. This, then is the evidence brought forward by each party, and each may side with that which seems to him to deserve more credence. 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 5.79. This, then, is the course of action which the Athenians took, and the Thebans, desiring vengeance on Athens, afterwards appealed to Delphi for advice. The Pythian priestess said that the Thebans themselves would not be able to obtain the vengeance they wanted and that they should lay the matter before the “many-voiced” and entreat their “nearest.” ,Upon the return of the envoys, an assembly was called and the oracle put before it. When the Thebans heard that they must entreat their “nearest,” they said, “If this is so, our nearest neighbors are the men of Tanagra and Coronea and Thespiae. These are always our comrades in battle and zealously wage our wars. What need, then, is there to entreat them? Perhaps this is the meaning of the oracle.” 5.97. It was when the Athenians had made their decision and were already on bad terms with Persia, that Aristagoras the Milesian, driven from Sparta by Cleomenes the Lacedaemonian, came to Athens, since that city was more powerful than any of the rest. Coming before the people, Aristagoras spoke to the same effect as at Sparta, of the good things of Asia, and how the Persians carried neither shield nor spear in war and could easily be overcome. ,This he said adding that the Milesians were settlers from Athens, whom it was only right to save seeing that they themselves were a very powerful people. There was nothing which he did not promise in the earnestness of his entreaty, till at last he prevailed upon them. It seems, then, that it is easier to deceive many than one, for he could not deceive Cleomenes of Lacedaemon, one single man, but thirty thousand Athenians he could. ,The Athenians, now persuaded, voted to send twenty ships to aid the Ionians, appointing for their admiral Melanthius, a citizen of Athens who had an unblemished reputation. These ships were the beginning of troubles for both Greeks and foreigners. 6.23. In their journey a thing happened to them such as I will show. As they voyaged to Sicily, the Samians came to the country of the Epizephyrian Locrians at a time when the people of Zancle and their king (whose name was Scythes) were besieging a Sicilian town desiring to take it. ,Learning this, Anaxilaus the tyrant of Rhegium, being then in a feud with the Zanclaeans, joined forces with the Samians and persuaded them to leave off their voyage to the Fair Coast and seize Zancle while it was deserted by its men. ,The Samians consented and seized Zancle; when they learned that their city was taken, the Zanclaeans came to deliver it, calling to their aid Hippocrates the tyrant of Gela, who was their ally. ,But Hippocrates, when he came bringing his army to aid them, put Scythes the monarch of Zancle and his brother Pythogenes in chains for losing the city, and sent them away to the city of Inyx. He betrayed the rest of the Zanclaeans to the Samians, with whom he had made an agreement and exchanged oaths. ,The price which the Samians agreed to give him was that Hippocrates should take for his share half of the movable goods and slaves in the city, and all that was in the country. ,Most of the Zanclaeans were kept in chains as slaves by Hippocrates himself; he gave three hundred chief men to the Samians to be put to death, but the Samians did not do so. 9.97. With this design they put to sea. So when they came past the temple of the Goddesses at Mykale to the Gaeson and Scolopois, where there is a temple of Eleusinian Demeter (which was built by Philistus son of Pasicles when he went with Nileus son of Codrus to the founding of Miletus), they beached their ships and fenced them round with stones and the trunks of orchard trees which they cut down; they drove in stakes around the fence and prepared for siege or victory, making ready, after consideration, for either event.
4. Thucydides, The History of The Peloponnesian War, 5.32.1 (5th cent. BCE - 4th cent. BCE)

5.32.1. About the same time in this summer Athens succeeded in reducing Scione, put the adult males to death, and making slaves of the women and children, gave the land for the Plataeans to live in. She also brought back the Delians to Delos, moved by her misfortunes in the field and by the commands of the god at Delphi .
5. Xenophon, On Household Management, 1.22 (5th cent. BCE - 4th cent. BCE)

1.22. Yes, they too are slaves, and hard indeed are their masters: some are in bondage to gluttony, some to lechery, some to drink, and some to foolish and costly ambitions. And so hard is the rule of these passions over every man who falls into their clutches, that so long as they see that he is strong and capable of work, they force him to pay over all the profits of his toil, and to spend it on their own desires; but no sooner do they find that he is too old to work, than they leave him to an old age of misery, and try to fasten the yoke on other shoulders.
6. Diodorus Siculus, Historical Library, 12.9 (1st cent. BCE - 1st cent. BCE)

12.9. 1.  These, then, were the events in Sicily. And in Italy the city of Thurii came to be founded, for the following reasons. When in former times the Greeks had founded Sybaris in Italy, the city had enjoyed a rapid growth because of the fertility of the land.,2.  For lying as the city did between two rivers, the Crathis and the Sybaris, from which it derived its name, its inhabitants, who tilled an extensive and fruitful countryside, came to possess great riches. And since they kept granting citizenship to many aliens, they increased to such an extent that they were considered to be far the first among the inhabitants of Italy; indeed they so excelled in population that the city possessed three hundred thousand citizens. Now there arose among the Sybarites a leader of the people named Telys, who brought charges against the most influential men and persuaded the Sybarites to exile the five hundred wealthiest citizens and confiscate their estates.,3.  And when these exiles went to Croton and took refuge at the altars in the market-place, Telys dispatched ambassadors to the Crotoniates, commanding them either to deliver up the exiles or to expect war.,4.  An assembly of the people was convened and deliberation proposed on the question whether they should surrender the suppliants to the Sybarites or face a war with a superior foe, and the Council and people were at a loss what to do. At first the sentiments of the masses, from fear of the war, leaned toward handing over the suppliants, but after this, when Pythagoras the philosopher advised that they grant safety to the suppliants, they changed their opinions and accepted the war on behalf of the safety of the suppliants.,5.  When the Sybarites advanced against them with three hundred thousand men, the Crotoniates opposed them with one hundred thousand under the command of Milo the athlete, who by reason of his great physical strength was the first to put to flight his adversaries.,6.  For we are told that this man, who had won the prize in Olympia six times and whose courage was of the measure of his physical body, came to battle wearing his Olympic crowns and equipped with the gear of Heracles, lion's skin and club; and he won the admiration of his fellow citizens as responsible for their victory.
7. Strabo, Geography, 5.4.13 (1st cent. BCE - 1st cent. BCE)

5.4.13. As for the Campani, it was their lot, because of the fertility of their country, to enjoy in equal degree both evil things and good. For they were so extravagant that they would invite gladiators, in pairs, to dinner, regulating the number by the importance of the dinners; and when, on their instant submission to Hannibal, they received his army into winter-quarters, the soldiers became so effeminate because of the pleasures afforded them that Hannibal said that, although victor, he was in danger of falling into the hands of his foes, because the soldiers he had got back were not his men, but only women. But when the Romans got the mastery, they brought them to their sense by many severe lessons, and, last of all, portioned out to Roman settlers a part of the land. Now, however, they are living in prosperity, being of one mind with the new settlers, and they preserve their old-time reputation, in respect to both the size of their city and the high quality of its men. After Campania, and the Samnite country (as far as the Frentani), on the Tyrrhenian sea dwells the tribe of the Picentini, a small offshoot of those Picentini who dwell on the Adriatic, which has been transplanted by the Romans to the Poseidonian Gulf; this gulf is now called the Paestan Gulf; and the city of Poseidonia, which is situated in the centre of the gulf, is now called Paestus. The Sybaritae, it is true, had erected fortifications on the sea, but the settlers removed them farther inland; later on, however, the Leucani took the city away from the Sybaritae, and, in turn, the Romans took it away from the Leucani. But the city is rendered unhealthy by a river that spreads out into marshes in the neighbourhood. Between the Sirenussae and Poseidonia lies Marcina, a city founded by the Tyrrheni and now inhabited by Samnitae. From here to Pompaia, by way of Nuceria, the distance across the isthmus is not more than one hundred and twenty stadia. The country of the Picentes extends as far as the River Silaris, which separates the old Campania from this country. In regard to this river, writers report the following as a special characteristic, that although its water is potable, any plant that is let down into it turns to stone, though it keeps its colour and its shape. Picentia first belonged to the Picentes, as metropolis, but at the present time they live only in villages, having been driven away by the Romans because they had made common cause with Hannibal. And instead of doing military service, they were at that time appointed to serve the State as couriers and letter-carriers (as were also, for the same reasons, both the Leucani and the Brettii); and for the sake of keeping watch over the Picentes the Romans fortified Salernum against them, a city situated only a short distance above the sea. The distance from the Sirenussae to the Silaris is two hundred and sixty stadia.
8. Athenaeus, The Learned Banquet, None (2nd cent. CE - 3rd cent. CE)

9. Aeschines, Or., 3.122

10. Epigraphy, Ig I , 40

11. Epigraphy, Ig I , 40



Subjects of this text:

subject book bibliographic info
acropolis, in the augustan age Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 48
acropolis, in the middle republic Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 48
aegean sea, floating configuration of islands in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
aegean sea, mythical reformulation of in song Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
aeschylus, eumenides Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 48
aeschylus, in colonial contexts Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
aeschylus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113, 114
aiolia, aiolians, music Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
akhaia, akhaians, epic vs. ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
akhaia, akhaians (s. italy), competing ethnic identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
akhaia, akhaians (s. italy), identity, emergence of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
akhaia, akhaians (s. italy), ionians in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
akhaia, akhaians (s. italy) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
andros, maritime elite of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
andros Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
antiochus of syracuse Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
apoikia (settlement abroad, colony), gods taken to Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
apoikia (settlement abroad, colony), mixed origins of settlers, cultural diversity in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
apoikia (settlement abroad, colony), rapid change in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
apollo delios/dalios (delos), songs for Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
apollo delios/dalios (delos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
ariadne Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
artemis, s. biagio at metapontion, and akhaian identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
artemis ephesia Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 375
athenian empire, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
athenian empire, and the west Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
athenian empire, and thriving local polis-world Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
athenian empire, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
athenian empire, as system of economic dependencies Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
athenian empire, as theoric worshipping group Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
athenian empire, ionian policies Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105, 312
athenian empire, rhetoric of power in myth Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
athenian empire Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
augustus, representations of barbarians Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 48
bulls, artemis associated with Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 375
campania/campanians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
capture of miletus, the (phrynichus), as a historical play Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113, 114
carthaginians, in the middle republic Giusti, Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries (2018) 48
catchment area, of cults, constant (re)forging of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
choregia, and local identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
choregia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
chorus, khoros, and civic identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
chorus, khoros, of islands Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
coinage, as theoric network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
coinage, by andros Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
concept, forging theoric communities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
croton/crotoniates Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
cybele Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 375
defending greeks and democracies, democracy, in 5th cent. greece, and the chorus Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
defending greeks and democracies, outside athens Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
defending greeks and democracies, vs. syngeneia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
delphi Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 14
destruction/ruin Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
diodorus siculus Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
dithyramb, chios Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
economy, early fifth-century, of island worlds Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
effeminacy Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
elites, caught between aristocracy and democracy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
elites, in athenian empire Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
ephesus, artemisium and artemis ephesia Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 375
ethnicity, ethnic identity, fluidity and indeterminacy of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
ethnicity, ethnic identity, incessantly reformulated Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
ethnicity, ethnic identity, politicization of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
ethnicity, ethnic identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
fertile lands Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
hannibal Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
herodotus Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
hierapolis (pamukkale), theater frieze Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 375
hubris Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
identity, general, ambiguous and open-textured Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
identity, general, competitive renegotiation of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
identity, general, ethnic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
identity, general, local vs. central/panhellenic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
ideology, and theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
ideology, athenian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
ideology, civic and/or democratic, not athenian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
insular, local, in theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
insular, local (often civic) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
ionia/ionians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14
islands, in the aegean, in delian league Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
islands, in the aegean, theoria to delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
islands, in the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
likymnios (chian poet of dithyrambs) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
locality, confident sense of in emerging empire (p. Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
logos, vs. mythos Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
lokroi, ionian character of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
lokroi, music Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
metapontion, between ionian and akhaian identity Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
metapontion Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
metapontos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
miletus, and athens Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113, 114; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
miletus, and sybaris Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
miletus, capture of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105, 312
miletus/milesians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14
minos, changing portrayal of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
minos, on naxos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
minos, thalassocracy of turning athenian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
misfortunes, of miletus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
mousike, music, aiolian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
mousike, music, chios Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
mythical geography of in aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
mythos Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
myths, and sophocles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113, 114
naxos, naxians, and athens Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
naxos, naxians, and delian theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
network, of myths and rituals (also myth-ritual web, grid, framework), (re) formulation of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
network, of myths and rituals (also myth-ritual web, grid, framework), and competing ethnicities (aegean) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105, 312
network, of myths and rituals (also myth-ritual web, grid, framework), keeping out of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
network, of myths and rituals (also myth-ritual web, grid, framework), one replaced by another Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
nostoi traditions, and akhaian identity in s. italy Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
oinopion Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
onitadai (milesian genos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
pamukkale (hierapolis), theater frieze Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 375
panionion, panionia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
performances of myth and ritual (also song), (re)creation of worshipping groups Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
performances of myth and ritual (also song), and social and power relations Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
perseus, hero, persia, greeks and Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
persians, the (aeschylus), as a historical play Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113, 114
philoctetes (sophocles), and mythos Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
phineus (aeschylus) Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113
phrynicus Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 113, 114
phrynikhos (tragic poet) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105, 312
piedmont, musical polemic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
pleasure Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
pythagoras, pythagorids Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
rhegion Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
salamis, island, salamis, battle of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
sanctuaries, conspicuous display at Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
siris, ionian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
solon Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
space, religious, malleable and constantly changing Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
sparta, messenian wars in the west Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
sparta/spartans Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14
stasis (civil strive) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
strabo Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
subject, mythic Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
sybaris, and miletus Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
sybaris, croton and Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
sybaris, destruction of Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
sybaris, empire of Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 441
sybaris, miletus and Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14
sybaris Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
syngeneia (kinship) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105, 312
syracuse, and sicilian expedition Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
telys (ruler of sybaris) Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14
themistokles Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 14; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
theoria, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
theoria, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
theoria, as network, general Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
theoria, as system of power relations Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
theoria, choral polis-theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
theoria, sense of community Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101, 105
theseus, reformulating myth-ritual network of delian theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
thucydides, and the west Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
to the kyklades by artist babis kritikos, marking membership in cult community Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
tragedy, and law Gagarin and Cohen, The Cambridge Companion to Ancient Greek Law (2005) 376
tragedy, vs. comedy Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
tragedy Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 114
tribes, ionian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105
tribute, to athens, monetary Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 101
wealth/prosperity Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 14, 441
xenia' Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
xenokritos of lokroi Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 312
xenophon Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 14
zeus, karian Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 105