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Tiresias: The Ancient Mediterranean Religions Source Database



6465
Herodotus, Histories, 9.5


τούτων μὲν εἵνεκα ἀπέπεμψε Μουρυχίδην ἐς Σαλαμῖνα, ὁ δὲ ἀπικόμενος ἐπὶ τὴν βουλὴν ἔλεγε τὰ παρὰ Μαρδονίου. τῶν δὲ βουλευτέων Λυκίδης εἶπε γνώμην ὡς ἐδόκεε ἄμεινον εἶναι δεξαμένους τὸν λόγον, τόν σφι Μουρυχίδης προφέρει, ἐξενεῖκαι ἐς τὸν δῆμον. ὃ μὲν δὴ ταύτην τὴν γνώμην ἀπεφαίνετο, εἴτε δὴ δεδεγμένος χρήματα παρὰ Μαρδονίου, εἴτε καὶ ταῦτά οἱ ἑάνδανε· Ἀθηναῖοι δὲ αὐτίκα δεινὸν ποιησάμενοι οἵ τε ἐκ τῆς βουλῆς καὶ οἱ ἔξωθεν ὡς ἐπύθοντο, περιστάντες Λυκίδην κατέλευσαν βάλλοντες, τὸν δὲ Ἑλλησπόντιον Μουρυχίδην ἀπέπεμψαν ἀσινέα. γενομένου δὲ θορύβου ἐν τῇ Σαλαμῖνι περὶ τὸν Λυκίδην, πυνθάνονται τὸ γινόμενον αἱ γυναῖκες τῶν Ἀθηναίων, διακελευσαμένη δὲ γυνὴ γυναικὶ καὶ παραλαβοῦσα ἐπὶ τὴν Λυκίδεω οἰκίην ἤισαν αὐτοκελέες, καὶ κατὰ μὲν ἔλευσαν αὐτοῦ τὴν γυναῖκα κατὰ δὲ τὰ τέκνα.For this reason he sent Murychides to Salamis who came before the council and conveyed to them Mardonius message. Then Lycidas, one of the councillors, said that it seemed best to him to receive the offer brought to them by Murychides and lay it before the people. ,This was the opinion which he declared, either because he had been bribed by Mardonius, or because the plan pleased him. The Athenians in the council were, however, very angry; so too were those outside when they heard of it. They made a ring round Lycidas and stoned him to death. Murychides the Hellespontian, however, they permitted to depart unharmed. ,There was much noise at Salamis over the business of Lycidas; and when the Athenian women learned what was afoot, one calling to another and bidding her follow, they went on their own impetus to the house of Lycidas and stoned to death his wife and his children.


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

13 results
1. Aristophanes, Birds, 1073, 1072 (5th cent. BCE - 4th cent. BCE)

1072. ἢν ἀποκτείνῃ τις ὑμῶν Διαγόραν τὸν Μήλιον
2. Euripides, Hecuba, 132-133, 131 (5th cent. BCE - 5th cent. BCE)

131. ἦσαν ἴσαι πως, πρὶν ὁ ποικιλόφρων
3. Euripides, Orestes, 908-913, 907 (5th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 1.60.3, 5.78, 5.97, 6.104, 6.109-6.110, 6.121-6.132, 7.141-7.143 (5th cent. BCE - 5th cent. BCE)

1.60.3. When this offer was accepted by Pisistratus, who agreed on these terms with Megacles, they devised a plan to bring Pisistratus back which, to my mind, was so exceptionally foolish that it is strange (since from old times the Hellenic stock has always been distinguished from foreign by its greater cleverness and its freedom from silly foolishness) that these men should devise such a plan to deceive Athenians, said to be the subtlest of the Greeks. 5.78. So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. 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. 6.104. It was this Miltiades who was now the Athenian general, after coming from the Chersonese and escaping a two-fold death. The Phoenicians pursued him as far as Imbros, considering it of great importance to catch him and bring him to the king. ,He escaped from them, but when he reached his own country and thought he was safe, then his enemies met him. They brought him to court and prosecuted him for tyranny in the Chersonese, but he was acquitted and appointed Athenian general, chosen by the people. 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.” 6.121. It is a wonder to me, and I do not believe the story, that the Alcmeonidae would ever have agreed to hold up a shield as a sign for the Persians out of a desire to make Athens subject to foreigners and to Hippias; for it is plain to see that they were tyrant-haters as much as Callias (son of Phaenippus and father of Hipponicus), or even more so. ,Callias was the only Athenian who dared to buy Pisistratus' possessions when they were put up for sale by the state after Pisistratus' banishment from Athens; and he devised other acts of bitter hatred against him. 6.122. [This Callias is worthy of all men's remembrance for many reasons: first, because he so excellently freed his country, as I have said; second, for what he did at Olympia, where he won a horserace, and was second in a four-horse chariot, after already winning a Pythian prize, and was the cynosure of all Hellas for the lavishness of his spending; ,and third, for his behavior regarding his three daughters. When they were of marriageable age, he gave them a most splendid gift and one very pleasant to them, promising that each would wed that man whom she chose for herself from all the Athenians.] 6.123. The Alcmeonidae were tyrant-haters as much as Callias, or not less so. Therefore I find it a strange and unbelievable accusation that they of all men should have held up a shield; at all times they shunned tyrants, and it was by their contrivance that the sons of Pisistratus were deposed from their tyranny. ,Thus in my judgment it was they who freed Athens much more than did Harmodius and Aristogeiton. These only enraged the remaining sons of Pisistratus by killing Hipparchus, and did nothing to end the tyranny of the rest of them; but the Alcmeonidae plainly liberated their country, if they truly were the ones who persuaded the Pythian priestess to signify to the Lacedaemonians that they should free Athens, as I have previously shown. 6.124. Perhaps out of some grudge against the Athenian people they betrayed their country. But there were no others at Athens more esteemed or more honored than they; ,therefore plain reason forbids believing that they of all men could have held up the shield for any such cause. A shield was held up; this cannot be denied, for it happened; but who did it I do not know, and I can say no further. 6.125. The Alcmeonidae had been men of renown at Athens even in the old days, and from the time of Alcmeon and then Megacles their renown increased. ,When the Lydians from Sardis came from Croesus to the Delphic oracle, Alcmeon son of Megacles worked with them and zealously aided them; when Croesus heard from the Lydians who visited the oracle of Alcmeon's benefits to him, he summoned Alcmeon to Sardis, and there made him a gift of as much gold as he could carry away at one time on his person. ,Considering the nature of the gift, Alcmeon planned and employed this device: he donned a wide tunic, leaving a deep fold in it, and put on the most spacious boots that he could find, then went into the treasury to which they led him. ,Falling upon a heap of gold-dust, first he packed next to his legs as much gold as his boots would contain; then he filled all the fold of his tunic with gold and strewed the dust among the hair of his head, and took more of it into his mouth; when he came out of the treasury, hardly dragging the weight of his boots, he was like anything rather than a human being, with his mouth crammed full and all his body swollen. ,Croesus burst out laughing at the sight and gave him all the gold he already had and that much more again. Thus the family grew very rich; Alcmeon came to keep four-horse chariots and won with them at Olympia. 6.126. In the next generation Cleisthenes the tyrant of Sicyon raised that house still higher, so that it grew much more famous in Hellas than it had formerly been. Cleisthenes son of Aristonymus son of Myron son of Andreas had one daughter, whose name was Agariste. He desired to wed her to the best man he could find in Hellas. ,It was the time of the Olympian games, and when he was victor there with a four-horse chariot, Cleisthenes made a proclamation that whichever Greek thought himself worthy to be his son-in-law should come on the sixtieth day from then or earlier to Sicyon, and Cleisthenes would make good his promise of marriage in a year from that sixtieth day. ,Then all the Greeks who were proud of themselves and their country came as suitors, and to that end Cleisthenes had them compete in running and wrestling contests. 6.127. From Italy came Smindyrides of Sybaris, son of Hippocrates, the most luxurious liver of his day (and Sybaris was then at the height of its prosperity), and Damasus of Siris, son of that Amyris who was called the Wise. ,These came from Italy; from the Ionian Gulf, Amphimnestus son of Epistrophus, an Epidamnian; he was from the Ionian Gulf. From Aetolia came Males, the brother of that Titormus who surpassed all the Greeks in strength, and fled from the sight of men to the farthest parts of the Aetolian land. ,From the Peloponnese came Leocedes, son of Phidon the tyrant of Argos, that Phidon who made weights and measures for the Peloponnesians and acted more arrogantly than any other Greek; he drove out the Elean contest-directors and held the contests at Olympia himself. This man's son now came, and Amiantus, an Arcadian from Trapezus, son of Lycurgus; and an Azenian from the town of Paeus, Laphanes, son of that Euphorion who, as the Arcadian tale relates, gave lodging to the Dioscuri, and ever since kept open house for all men; and Onomastus from Elis, son of Agaeus. ,These came from the Peloponnese itself; from Athens Megacles, son of that Alcmeon who visited Croesus, and also Hippocleides son of Tisandrus, who surpassed the Athenians in wealth and looks. From Eretria, which at that time was prosperous, came Lysanias; he was the only man from Euboea. From Thessaly came a Scopad, Diactorides of Crannon; and from the Molossians, Alcon. 6.128. These were the suitors. When they arrived on the appointed day, Cleisthenes first inquired the country and lineage of each; then he kept them with him for a year, testing their manliness and temper and upbringing and manner of life; this he did by consorting with them alone and in company, putting the younger of them to contests of strength, but especially watching their demeanor at the common meal; for as long as he kept them with him, he did everything for them and entertained them with magnificence. ,The suitors that most pleased him were the ones who had come from Athens, and of these Hippocleides son of Tisandrus was judged foremost, both for his manliness and because in ancestry he was related to the Cypselids of Corinth. 6.129. When the appointed day came for the marriage feast and for Cleisthenes' declaration of whom he had chosen out of them all, Cleisthenes sacrificed a hundred oxen and gave a feast to the suitors and to the whole of Sicyon. ,After dinner the suitors vied with each other in music and in anecdotes for all to hear. As they sat late drinking, Hippocleides, now far outdoing the rest, ordered the flute-player to play him a dance-tune; the flute-player obeyed and he began to dance. I suppose he pleased himself with his dancing, but Cleisthenes saw the whole business with much disfavor. ,Hippocleides then stopped for a while and ordered a table to be brought in; when the table arrived, he danced Laconian figures on it first, and then Attic; last of all he rested his head on the table and made gestures with his legs in the air. ,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. 6.130. Then Cleisthenes bade them all be silent and spoke to the company at large: “Suitors for my daughter's hand, I thank you one and all; if it were possible I would grant each of you his wish, neither choosing out one to set him above another nor disparaging the rest. ,But since I have but one maiden to plan for and so cannot please all of you, to those of you whose suit is rejected I make a gift of a talent of silver to each, for his desire to take a wife from my house and for his sojourn away from his home; and to Megacles son of Alcmeon do I betroth my daughter Agariste, by the laws of the Athenians.” Megacles accepted the betrothal, and Cleisthenes brought the marriage to pass. 6.131. Such is the tale of the choice among the suitors; and thus the fame of the Alcmeonidae resounded throughout Hellas. From this marriage was born that Cleisthenes, named after his mother's father from Sicyon, who gave the Athenians their tribes and their democracy; ,he and Hippocrates were born to Megacles; Hippocrates was father of another Megacles and another Agariste, called after Agariste who was Cleisthenes' daughter. She was married to Xanthippus son of Ariphron, and when she was pregt she saw in her sleep a vision in which she thought she gave birth to a lion. In a few days she bore Xanthippus a son, Pericles. 6.132. After the Persian disaster at Marathon, the reputation of Miltiades, already great at Athens, very much increased. He asked the Athenians for seventy ships, an army, and money, not revealing against what country he would lead them, but saying that he would make them rich if they followed him; he would bring them to a country from which they could easily carry away an abundance of gold; so he said when he asked for the ships. The Athenians were induced by these promises and granted his request. 7.141. When the Athenian messengers heard that, they were very greatly dismayed, and gave themselves up for lost by reason of the evil foretold. Then Timon son of Androbulus, as notable a man as any Delphian, advised them to take boughs of supplication and in the guise of suppliants, approach the oracle a second time. ,The Athenians did exactly this; “Lord,” they said, “regard mercifully these suppliant boughs which we bring to you, and give us some better answer concerning our country. Otherwise we will not depart from your temple, but remain here until we die.” Thereupon the priestess gave them this second oracle: , quote type="oracle" l met="dact"Vainly does Pallas strive to appease great Zeus of Olympus; /l lWords of entreaty are vain, and so too cunning counsels of wisdom. /l lNevertheless I will speak to you again of strength adamantine. /l lAll will be taken and lost that the sacred border of Cecrops /l lHolds in keeping today, and the dales divine of Cithaeron; /l lYet a wood-built wall will by Zeus all-seeing be granted /l lTo the Trito-born, a stronghold for you and your children. /l /quote , quote type="oracle" l met="dact"Await not the host of horse and foot coming from Asia, /l lNor be still, but turn your back and withdraw from the foe. /l lTruly a day will come when you will meet him face to face. /l lDivine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote 7.142. This answer seemed to be and really was more merciful than the first, and the envoys, writing it down, departed for Athens. When the messengers had left Delphi and laid the oracle before the people, there was much inquiry concerning its meaning, and among the many opinions which were uttered, two contrary ones were especially worthy of note. Some of the elder men said that the gods answer signified that the acropolis should be saved, for in old time the acropolis of Athens had been fenced by a thorn hedge, ,which, by their interpretation, was the wooden wall. But others supposed that the god was referring to their ships, and they were for doing nothing but equipping these. Those who believed their ships to be the wooden wall were disabled by the two last verses of the oracle: quote type="oracle" l met="dact"Divine Salamis, you will bring death to women's sons /l lWhen the corn is scattered, or the harvest gathered in. /l /quote ,These verses confounded the opinion of those who said that their ships were the wooden wall, for the readers of oracles took the verses to mean that they should offer battle by sea near Salamis and be there overthrown. 7.143. Now there was a certain Athenian, by name and title Themistocles son of Neocles, who had lately risen to be among their chief men. He claimed that the readers of oracles had incorrectly interpreted the whole of the oracle and reasoned that if the verse really pertained to the Athenians, it would have been formulated in less mild language, calling Salamis “cruel” rather than “divine ” seeing that its inhabitants were to perish. ,Correctly understood, the gods' oracle was spoken not of the Athenians but of their enemies, and his advice was that they should believe their ships to be the wooden wall and so make ready to fight by sea. ,When Themistocles put forward this interpretation, the Athenians judged him to be a better counsellor than the readers of oracles, who would have had them prepare for no sea fight, and, in short, offer no resistance at all, but leave Attica and settle in some other country.
5. Lysias, Orations, 6.16-6.17 (5th cent. BCE - 4th cent. BCE)

6. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

26c. these very gods about whom our speech now is, speak still more clearly both to me and to these gentlemen. For I am unable to understand whether you say that I teach that there are some gods, and myself then believe that there are some gods, and am not altogether godless and am not a wrongdoer in that way, that these, however, are not the gods whom the state believes in, but others, and this is what you accuse me for, that I believe in others; or you say that I do not myself believe in gods at all and that I teach this unbelief to other people. That is what I say, that you do not believe in gods at all. You amaze me, Meletus! Why do you say this?
7. Thucydides, The History of The Peloponnesian War, 1.139.1-1.139.2, 2.67, 5.18, 5.47, 6.16 (5th cent. BCE - 4th cent. BCE)

1.139.1. To return to the Lacedaemonians. The history of their first embassy, the injunctions which it conveyed, and the rejoinder which it provoked, concerning the expulsion of the accursed persons, have been related already. It was followed by a second, which ordered Athens to raise the siege of Potidaea, and to respect the independence of Aegina . Above all, it gave her most distinctly to understand that war might be prevented by the revocation of the Megara decree, excluding the Megarians from the use of Athenian harbors and of the market of Athens . 1.139.2. But Athens was not inclined either to revoke the decree, or to entertain their other proposals; she accused the Megarians of pushing their cultivation into the consecrated ground and the unenclosed land on the border, and of harboring her runaway slaves.
8. Xenophon, Memoirs, 4.7.6 (5th cent. BCE - 4th cent. BCE)

4.7.6. In general, with regard to the phenomena of the heavens, he deprecated curiosity to learn how the deity contrives them: he held that their secrets could not be discovered by man, and believed that any attempt to search out what the gods had not chosen to reveal must be displeasing to them. He said that he who meddles with these matters runs the risk of losing his sanity as completely as Anaxagoras, who took an insane pride in his explanation of the divine machinery.
9. Demosthenes, Orations, 18.204, 20.131 (4th cent. BCE - 4th cent. BCE)

10. Lycurgus, Against Leocrates, 122 (4th cent. BCE - 4th cent. BCE)

11. Plutarch, Pericles, 32.1 (1st cent. CE - 2nd cent. CE)

32.1. About this time also Aspasia was put on trial for impiety, Hermippus the comic poet being her prosecutor, who alleged further against her that she received free-born women into a place of assignation for Pericles. And Diopeithes brought in a bill providing for the public impeachment of such as did not believe in gods, or who taught doctrines regarding the heavens, directing suspicion against Pericles by means of Anaxagoras.
12. Diogenes Laertius, Lives of The Philosophers, 2.12 (3rd cent. CE - 3rd cent. CE)

2.12. and says that Anaxagoras declared the whole firmament to be made of stones; that the rapidity of rotation caused it to cohere; and that if this were relaxed it would fall.of the trial of Anaxagoras different accounts are given. Sotion in his Succession of the Philosophers says that he was indicted by Cleon on a charge of impiety, because he declared the sun to be a mass of red-hot metal; that his pupil Pericles defended him, and he was fined five talents and banished. Satyrus in his Lives says that the prosecutor was Thucydides, the opponent of Pericles, and the charge one of treasonable correspondence with Persia as well as of impiety; and that sentence of death was passed on Anaxagoras by default.
13. Lycurgus, Orations, 1.117-1.119



Subjects of this text:

subject book bibliographic info
alcibiades Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
alethestate prophasis Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 191
amphiaraus, knights Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
amphiaraus, lysistrata Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
amphiaraus, wasps Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
anaxagoras of clazomenae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
apollo Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
aristophanes, birds Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
aristophanes, comic poet Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
arthmios Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53
asia, europe and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
athena Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
athens and athenians, and religious authority Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252, 258
athens and athenians, attitudes of, toward asiatics Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252, 258
athens and athenians, cults and cult places of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
athens and athenians, in persian war era Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252, 258
barathron Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
burkert, walter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
chairephilos, chaironeia, aftermath of Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53
crete Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
crisis Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53
cydonia Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
darius i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252, 258
decrees, lycurgus use of Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53
demeter, eleusinian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
demeter, mysteries of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
diagoras of melos Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
dionysodorus Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
dionysus Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
diopeithes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
eleusis, and persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
eleusis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
hammond, nicholas g.l. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
heralds, eleusinian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
heralds, persian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252, 258
hermes Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
herodotus, historical perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
herodotus, on sovereignty Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
herodotus, religious perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
herodotus Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53, 191; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
ionian cosmology and science Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
isocrates Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
julian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
kerykes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
kritias Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53
lycidas Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
lycurgus Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 191
lycus Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
lykidas Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 191
marathon, battle of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
medism Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
megara Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 191
megarian decree Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 191
metragyrtes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
miletus and milesians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
miltiades Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
mother of the gods, and athens Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
mother of the gods, and persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
mysteries, profanation of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
oracles Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 209
pan Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
peloponnesian war Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 191; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
persia and persians, language of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
persia and persians, sovereignty claimed by Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
pindar Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
plutarch Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
samos and samians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
sardis, under persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
statues' Liddel, Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives (2020) 53
themistocles Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
tityrus Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
tyranny, greek attitudes towards Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252
tyranny, theology of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
wallace, robert w. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 258
wolf Bowie, Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels (2023) 133
xerxes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 252