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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 8.111-8.112


οἱ δὲ Ἕλληνες, ἐπείτε σφι ἀπέδοξε μήτʼ ἐπιδιώκειν ἔτι προσωτέρω τῶν βαρβάρων τὰς νέας μήτε πλέειν ἐς τὸν Ἑλλήσποντον λύσοντας τὸν πόρον, τὴν Ἄνδρον περικατέατο ἐξελεῖν ἐθέλοντες. πρῶτοι γὰρ Ἄνδριοι νησιωτέων αἰτηθέντες πρὸς Θεμιστοκλέος χρήματα οὐκ ἔδοσαν, ἀλλὰ προϊσχομένου Θεμιστοκλέος λόγον τόνδε, ὡς ἥκοιεν Ἀθηναῖοι περὶ ἑωυτοὺς ἔχοντες δύο θεοὺς μεγάλους, πειθώ τε καὶ ἀναγκαίην, οὕτω τέ σφι κάρτα δοτέα εἶναι χρήματα, ὑπεκρίναντο πρὸς ταῦτα λέγοντες ὡς κατὰ λόγον ἦσαν ἄρα αἱ Ἀθῆναι μεγάλαι τε καὶ εὐδαίμονες, αἳ καὶ θεῶν χρηστῶν ἥκοιεν εὖ, ἐπεὶ Ἀνδρίους γε εἶναι γεωπείνας ἐς τὰ μέγιστα ἀνήκοντας, καὶ θεοὺς δύο ἀχρήστους οὐκ ἐκλείπειν σφέων τὴν νῆσον ἀλλʼ αἰεὶ φιλοχωρέειν, πενίην τε καὶ ἀμηχανίην, καὶ τούτων τῶν θεῶν ἐπηβόλους ἐόντας Ἀνδρίους οὐ δώσειν χρήματα· οὐδέκοτε γὰρ τῆς ἑωυτῶν ἀδυναμίης τὴν Ἀθηναίων δύναμιν εἶναι κρέσσω.But the Greeks, now that they were no longer minded to pursue the barbarians' ships farther or sail to the Hellespont and break the way of passage, besieged Andros so that they might take it, ,for the men of that place, the first islanders of whom Themistocles demanded money, would not give it. When, however, Themistocles gave them to understand that the Athenians had come with two great gods to aid them, Persuasion and Necessity, and that the Andrians must therefore certainly give money, they said in response, “It is then but reasonable that Athens is great and prosperous, being blessed with serviceable gods. ,As for us Andrians, we are but blessed with a plentiful lack of land, and we have two unserviceable gods who never quit our island but want to dwell there forever, namely Poverty and Helplessness. Since we are in the hands of these gods, we will give no money; the power of Athens can never be stronger than our inability.”


οὗτοι μὲν δὴ ταῦτα ὑποκρινάμενοι καὶ οὐ δόντες τὰ χρήματα ἐπολιορκέοντο. Θεμιστοκλέης δὲ, οὐ γὰρ ἐπαύετο πλεονεκτέων, ἐσπέμπων ἐς τὰς ἄλλας νήσους ἀπειλητηρίους λόγους αἴτεε χρήματα διὰ τῶν αὐτῶν ἀγγέλων, χρεώμενος τοῖσι καὶ πρὸς βασιλέα ἐχρήσατο, λέγων ὡς εἰ μὴ δώσουσι τὸ αἰτεόμενον, ἐπάξει τὴν στρατιὴν τῶν Ἑλλήνων καὶ πολιορκέων ἐξαιρήσει. λέγων ταῦτα συνέλεγε χρήματα μεγάλα παρὰ Καρυστίων τε καὶ Παρίων, οἳ πυνθανόμενοι τήν τε Ἄνδρον ὡς πολιορκέοιτο διότι ἐμήδισε, καὶ Θεμιστοκλέα ὡς εἴη ἐν αἴνῃ μεγίστῃ τῶν στρατηγῶν, δείσαντες ταῦτα ἔπεμπον χρήματα. εἰ δὲ δὴ τινὲς καὶ ἄλλοι ἔδοσαν νησιωτέων, οὐκ ἔχω εἰπεῖν, δοκέω δὲ τινὰς καὶ ἄλλους δοῦναι καὶ οὐ τούτους μούνους. καίτοι Καρυστίοισί γε οὐδὲν τούτου εἵνεκα τοῦ κακοῦ ὑπερβολὴ ἐγένετο· Πάριοι δὲ Θεμιστοκλέα χρήμασι ἱλασάμενοι διέφυγον τὸ στράτευμα. Θεμιστοκλέης μέν νυν ἐξ Ἄνδρου ὁρμώμενος χρήματα παρὰ νησιωτέων ἐκτᾶτο λάθρῃ τῶν ἄλλων στρατηγῶν.It was for giving this answer and refusing to give what was asked of them that they were besieged. There was no end to Themistocles' avarice; using the same agents whom he had used with the king, he sent threatening messages to the other islands, demanding money and saying that if they would not give what he asked he would bring the Greek armada upon them and besiege and take their islands. ,Thereby he collected great sums from the Carystians and Parians, for these were informed that Andros was besieged for taking the Persian side and that Themistocles was of all the generals the most esteemed. This frightened them so much that they sent money. I suppose that there were other islanders too who gave and not these alone, but I cannot with certainty say. ,Nevertheless, the Carystians got no respite from misfortune by doing this. The Parians, however, propitiated Themistocles with money and so escaped the force. So Themistocles went away from Andros and took money from the islanders, unknown to the other generals.


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

8 results
1. Homeric Hymns, To Apollo And The Muses, 31-44, 30 (8th cent. BCE - 8th cent. BCE)

30. A source of joy to every man on earth
2. Pindar, Paeanes, 5 (6th cent. BCE - 5th cent. BCE)

3. Herodotus, Histories, 1.95.1, 3.23-3.24, 6.109-6.110, 6.129.4, 7.107, 8.106, 8.112, 8.121-8.122, 9.101, 9.103-9.104, 9.106, 9.122 (5th cent. BCE - 5th cent. BCE)

1.95.1. But the next business of my history is to inquire who this Cyrus was who took down the power of Croesus, and how the Persians came to be the rulers of Asia . I mean then to be guided in what I write by some of the Persians who desire not to magnify the story of Cyrus but to tell the truth, though there are no less than three other accounts of Cyrus which I could give. 3.23. The Fish-eaters then in turn asking of the Ethiopian length of life and diet, he said that most of them attained to a hundred and twenty years, and some even to more; their food was boiled meat and their drink milk. ,The spies showed wonder at the tale of years; whereupon he led them, it is said, to a spring, by washing in which they grew sleeker, as though it were of oil; and it smelled of violets. ,So light, the spies said, was this water, that nothing would float on it, neither wood nor anything lighter than wood, but all sank to the bottom. If this water is truly such as they say, it is likely that their constant use of it makes the people long-lived. ,When they left the spring, the king led them to a prison where all the men were bound with fetters of gold. Among these Ethiopians there is nothing so scarce and so precious as bronze. Then, having seen the prison, they saw what is called the Table of the Sun. 3.24. Last after this they viewed the Ethiopian coffins; these are said to be made of alabaster, as I shall describe: ,they cause the dead body to shrink, either as the Egyptians do or in some other way, then cover it with gypsum and paint it all as far as possible in the likeness of the living man; ,then they set it within a hollow pillar of alabaster, which they dig in abundance from the ground, and it is easily worked; the body can be seen in the pillar through the alabaster, no evil stench nor anything unpleasant proceeding from it, and showing clearly all its parts, as if it were the man himself. ,The nearest of kin keep the pillar in their house for a year, giving it of the first-fruits and offering it sacrifices; after which they bring the pillars out and set them round about the city. 6.109. The Athenian generals were of divided opinion, some advocating not fighting because they were too few to attack the army of the Medes; others, including Miltiades, advocating fighting. ,Thus they were at odds, and the inferior plan prevailed. An eleventh man had a vote, chosen by lot to be polemarch of Athens, and by ancient custom the Athenians had made his vote of equal weight with the generals. Callimachus of Aphidnae was polemarch at this time. Miltiades approached him and said, ,“Callimachus, it is now in your hands to enslave Athens or make her free, and thereby leave behind for all posterity a memorial such as not even Harmodius and Aristogeiton left. Now the Athenians have come to their greatest danger since they first came into being, and, if we surrender, it is clear what we will suffer when handed over to Hippias. But if the city prevails, it will take first place among Hellenic cities. ,I will tell you how this can happen, and how the deciding voice on these matters has devolved upon you. The ten generals are of divided opinion, some urging to attack, others urging not to. ,If we do not attack now, I expect that great strife will fall upon and shake the spirit of the Athenians, leading them to medize. But if we attack now, before anything unsound corrupts the Athenians, we can win the battle, if the gods are fair. ,All this concerns and depends on you in this way: if you vote with me, your country will be free and your city the first in Hellas. But if you side with those eager to avoid battle, you will have the opposite to all the good things I enumerated.” 6.129.4. Now Cleisthenes at the first and the second bout of dancing could no more bear to think of Hippocleides as his son-in-law, because of his dancing and his shamelessness, but he had held himself in check, not wanting to explode at Hippocleides; but when he saw him making gestures with his legs, he could no longer keep silence and said, “son of Tisandrus, you have danced away your marriage.” Hippocleides said in answer, “It does not matter to Hippocleides!” Since then this is proverbial. 7.107. The only one of those who were driven out by the Greeks whom king Xerxes considered a valiant man was Boges, from whom they took Eion. He never ceased praising this man, and gave very great honor to his sons who were left alive in Persia; indeed Boges proved himself worthy of all praise. When he was besieged by the Athenians under Cimon son of Miltiades, he could have departed under treaty from Eion and returned to Asia, but he refused, lest the king think that he had saved his life out of cowardice; instead he resisted to the last. ,When there was no food left within his walls, he piled up a great pyre and slew his children and wife and concubines and servants and cast them into the fire; after that, he took all the gold and silver from the city and scattered it from the walls into the Strymon; after he had done this, he cast himself into the fire. Thus he is justly praised by the Persians to this day. 8.106. Now while the king was at Sardis and preparing to lead his Persian army against Athens, Hermotimus came for some business down to the part of Mysia which is inhabited by Chians and called Atarneus. There he found Panionius. ,Perceiving who he was, he held long and friendly converse with him, telling him that it was to him that he owed all this prosperity and promising that he would make him prosperous in return if he were to bring his household and dwell there. Panionius accepted his offer gladly, and brought his children and his wife. ,When Hermotimus had gotten the man and all his household into his power, he said to him: “Tell me, you who have made a livelihood out of the wickedest trade on earth, what harm had I or any of my forefathers done to you or yours, that you made me to be no man, but a thing of nought? You no doubt thought that the gods would have no knowledge of your former practices, but their just law has brought you for your wicked deeds into my hands. Now you will be well content with the fullness of that justice which I will execute upon you.” ,With these words of reproach, he brought Panionius' sons before him and compelled him to castrate all four of them—his own children; this Panionius was compelled to do. When he had done this, the sons were compelled to castrate their father in turn. This, then, was the way in which Panionius was overtaken by vengeance at the hands of Hermotimus. 8.112. It was for giving this answer and refusing to give what was asked of them that they were besieged. There was no end to Themistocles' avarice; using the same agents whom he had used with the king, he sent threatening messages to the other islands, demanding money and saying that if they would not give what he asked he would bring the Greek armada upon them and besiege and take their islands. ,Thereby he collected great sums from the Carystians and Parians, for these were informed that Andros was besieged for taking the Persian side and that Themistocles was of all the generals the most esteemed. This frightened them so much that they sent money. I suppose that there were other islanders too who gave and not these alone, but I cannot with certainty say. ,Nevertheless, the Carystians got no respite from misfortune by doing this. The Parians, however, propitiated Themistocles with money and so escaped the force. So Themistocles went away from Andros and took money from the islanders, unknown to the other generals. 8.121. As for the Greeks, not being able to take Andros, they went to Carystus. When they had laid it waste, they returned to Salamis. First of all they set apart for the gods, among other first-fruits, three Phoenician triremes, one to be dedicated at the Isthmus, where it was till my lifetime, the second at Sunium, and the third for Ajax at Salamis where they were. ,After that, they divided the spoils and sent the first-fruits of it to Delphi; of this was made a man's image twelve cubits high, holding in his hand the figurehead of a ship. This stood in the same place as the golden statue of Alexander the Macedonian. 8.122. Having sent the first-fruits to Delphi, the Greeks, in the name of the country generally, made inquiry of the god whether the first-fruits which he had received were of full measure and whether he was content. To this he said that he was content with what he had received from all other Greeks, but not from the Aeginetans. From these he demanded the victor's prize for the sea-fight of Salamis. When the Aeginetans learned that, they dedicated three golden stars which are set on a bronze mast, in the angle, nearest to Croesus' bowl. 9.101. Moreover, there was the additional coincidence, that there were precincts of Eleusinian Demeter on both battlefields; for at Plataea the fight was near the temple of Demeter, as I have already said, and so it was to be at Mykale also. ,It happened that the rumor of a victory won by the Greeks with Pausanias was true, for the defeat at Plataea happened while it was yet early in the day, and the defeat of Mykale in the afternoon. That the two fell on the same day of the same month was proven to the Greeks when they examined the matter not long afterwards. ,Now before this rumor came they had been faint-hearted, fearing less for themselves than for the Greeks with Pausanias, that Hellas should stumble over Mardonius. But when the report sped among them, they grew stronger and swifter in their onset. So Greeks and barbarians alike were eager for battle, seeing that the islands and the Hellespont were the prizes of victory. 9.103. While the Persians still fought, the Lacedaemonians and their comrades came up and finished what was left of the business. The Greeks too lost many men there, notably the men of Sicyon and their general Perilaus. ,As for the Samians who served in the Median army and had been disarmed, they, seeing from the first that victory hung in the balance, did what they could in their desire to aid the Greeks. When the other Ionians saw the Samians set the example, they also abandoned the Persians and attacked the foreigners. 9.104. The Persians had for their own safety appointed the Milesians to watch the passes, so that if anything should happen to the Persian army such as did happen to it, they might have guides to bring them safely to the heights of Mykale. This was the task to which the Milesians were appointed for the reason mentioned above and so that they might not be present with the army and so turn against it. They acted wholly contrary to the charge laid upon them; they misguided the fleeing Persians by ways that led them among their enemies, and at last they themselves became their worst enemies and killed them. In this way Ionia revolted for the second time from the Persians. 9.106. When the Greeks had made an end of most of the barbarians, either in battle or in flight, they brought out their booty onto the beach, and found certain stores of wealth. Then after burning the ships and the whole of the wall, they sailed away. ,When they had arrived at Samos, they debated in council over the removal of all Greeks from Ionia, and in what Greek lands under their dominion it would be best to plant the Ionians, leaving the country itself to the barbarians; for it seemed impossible to stand on guard between the Ionians and their enemies forever. If, however, they should not so stand, they had no hope that the Persians would permit the Ionians to go unpunished. ,In this matter the Peloponnesians who were in charge were for removing the people from the lands of those Greek nations which had sided with the Persians and giving their land to the Ionians to dwell in. The Athenians disliked the whole plan of removing the Greeks from Ionia, or allowing the Peloponnesians to determine the lot of Athenian colonies, and as they resisted vehemently, the Peloponnesians yielded. ,It accordingly came about that they admitted to their alliance the Samians, Chians, Lesbians, and all other islanders who had served with their forces, and bound them by pledge and oaths to remain faithful and not desert their allies. When the oaths had been sworn, the Greeks set sail to break the bridges, supposing that these still held fast. So they laid their course for the Hellespont. 9.122. This Artayctes who was crucified was the grandson of that Artembares who instructed the Persians in a design which they took from him and laid before Cyrus; this was its purport: ,“Seeing that Zeus grants lordship to the Persian people, and to you, Cyrus, among them, let us, after reducing Astyages, depart from the little and rugged land which we possess and occupy one that is better. There are many such lands on our borders, and many further distant. If we take one of these, we will all have more reasons for renown. It is only reasonable that a ruling people should act in this way, for when will we have a better opportunity than now, when we are lords of so many men and of all Asia?” ,Cyrus heard them, and found nothing to marvel at in their design; “Go ahead and do this,” he said; “but if you do so, be prepared no longer to be rulers but rather subjects. Soft lands breed soft men; wondrous fruits of the earth and valiant warriors grow not from the same soil.” ,The Persians now realized that Cyrus reasoned better than they, and they departed, choosing rather to be rulers on a barren mountain side than dwelling in tilled valleys to be slaves to others.
4. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

5. Thucydides, The History of The Peloponnesian War, 1.89, 2.40.1 (5th cent. BCE - 4th cent. BCE)

2.40.1. We cultivate refinement without extravagance and knowledge without effeminacy; wealth we employ more for use than for show, and place the real disgrace of poverty not in owning to the fact but in declining the struggle against it.
6. Plutarch, Cimon, 7.1-7.2, 12.4 (1st cent. CE - 2nd cent. CE)

7. Plutarch, On The Malice of Herodotus, None (1st cent. CE - 2nd cent. CE)

8. Epigraphy, Ig Ii2, 1635



Subjects of this text:

subject book bibliographic info
aegean sea, floating configuration of islands in Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
aegean sea, mythical reformulation of in song Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87
aeschylus Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
aigina, aiginetans Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
amazons Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
ambiguity Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
amphiktyony, delphic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
andros, maritime elite of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
andros, paean to delphi Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
andros Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
apollo delios/dalios (delos), songs for Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87
apollo delios/dalios (delos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
arion Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
aristotles constitution of the athenians (athenaion politeia) Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
asteria (delos) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
athenian empire, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
athenian empire, and thriving local polis-world Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87, 106
athenian empire, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
athenian empire, as theoric worshipping group Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
athenian empire, ionian policies Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
athenian empire Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
athens, its own theoria to delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
athens/athenians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
athens Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
audience, greek Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
catchment area, of cults, constant (re)forging of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
chorus, khoros, of islands Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
cimon Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
coinage, athenian of the islands Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
concept, forging theoric communities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87
croesus Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
cyno, as a young man Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
cyrus Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
cyrus the great (king of persia) Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
defence Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
demagogue Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
economy, early fifth-century, of island worlds Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
elites, in athenian empire Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
envy Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
ethnicity, ethnic identity, as networks Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
fleet Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
geographical determinism Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
greed Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
hair Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, agriculture in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, military training in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, paratactic nature of narrative structure Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
herodotus, poverty in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, prosperity in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, slavery in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, subjugation/subject-people in Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus, weakness of non-persians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
herodotus Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
hippocratic corpus Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
identity, general, competitive renegotiation of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
identity, general, local vs. central/panhellenic Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
insular, local, in theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87
islands, in the aegean, athenian settlement of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
islands, in the aegean, in delian league Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
islands, in the aegean, poverty and wealth of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
islands, in the aegean, stereotyping of Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
islands, in the aegean, theoria to delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87
islands, in the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
lesbos, and early delian league Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 106
locality, confident sense of in emerging empire (p. Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
memories, religious, intertwined with current practice Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
mykale (battle of) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
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) 83, 87, 106
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) 106
network, of myths and rituals (also myth-ritual web, grid, framework), flexible system of interaction Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
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) 83, 87, 106
paeans for delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
panionion, panionia Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
paros, and athens Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
paros, and delian theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
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) 83, 87
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) 83
pericles Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
perseus, hero, persia, greeks and Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
persia/persians Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
persian wars Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
persians Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
plutarch, on the malice of herodotus Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
plutarch Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
politics Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
polycrates Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
poverty Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
pronomos, prosodion to delos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
rhodes, p. Poet and Orator: A Symbiotic Relationship in Democratic Athens (2019)" 399
ritual, construing worshipping groups Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
ritual, creative, not static Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
rutilius rufus, p., salamis, battle of Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
samos, grouped with chios and lesbos Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 106
scythians Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
self-sufficiency Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114
simonides, delphic paean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
softness/weakness Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
space, religious, malleable and constantly changing Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
sparta, in the aegean Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
syngeneia (kinship) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
thalassocracy (sea-empire) Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
themistocles Bosak-Schroeder, Other Natures: Environmental Encounters with Ancient Greek Ethnography (2020) 114; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
theoria, and local identities Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
theoria, as economic network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
theoria, as myth-ritual network Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
theoria, as network, general Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
theoria, as system of power relations Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
theoria, choral polis-theoria Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
theoria, different from politico-military alliances Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
theoria, general Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
theoria, inter-state relations Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83
theoria, sense of community Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 83, 87, 106
thucydides, and ionians Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
tribute, to athens, monetary' Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 106
tribute, to athens, monetary Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 87
truth Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132
wealth/prosperity Gorman, Gorman, Corrupting Luxury in Ancient Greek Literature (2014) 117
xerxes Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 132