Tiresias: The Ancient Mediterranean Religions Source Database

7602

Lysias, Orations, 2.4-2.5
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Intertexts (texts cited often on the same page as the searched text):

11 results
1. Aristophanes, Frogs, 1501, 66-67, 1419 (5th cent. BCE - 4th cent. BCE) 1419. ἵν' ἡ πόλις σωθεῖσα τοὺς χοροὺς ἄγῃ.
2. Euripides, Archelaus (Fragmenta Papyracea), 360 (5th cent. BCE - 5th cent. BCE)
3. Herodotus, Histories, 1.1-1.6, 9.27, 9.27.2-9.27.4 (5th cent. BCE - 5th cent. BCE) 1.1. The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red, and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, ,which was at that time preeminent in every way among the people of what is now called Hellas . The Phoenicians came to Argos, and set out their cargo. ,On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. ,As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt . 1.2. In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king's daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. ,They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis : and when they had done the business for which they came, they carried off the king's daughter Medea. ,When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 1.3. Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. ,So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 1.4. So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe . ,“We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. ,We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. ,Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 1.5. Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. ,But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregt, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. ,These are the stories of the Persians and the Phoenicians. For my part, I shall not say that this or that story is true, but I shall identify the one who I myself know did the Greeks unjust deeds, and thus proceed with my history, and speak of small and great cities of men alike. ,For many states that were once great have now become small; and those that were great in my time were small before. Knowing therefore that human prosperity never continues in the same place, I shall mention both alike. 1.6. Croesus was a Lydian by birth, son of Alyattes, and sovereign of all the nations west of the river Halys, which flows from the south between Syria and Paphlagonia and empties into the sea called Euxine . ,This Croesus was the first foreigner whom we know who subjugated some Greeks and took tribute from them, and won the friendship of others: the former being the Ionians, the Aeolians, and the Dorians of Asia, and the latter the Lacedaemonians. ,Before the reign of Croesus, all Greeks were free: for the Cimmerian host which invaded Ionia before his time did not subjugate the cities, but raided and robbed them. 9.27. To these words the Athenians replied: “It is our belief that we are gathered for battle with the barbarian, and not for speeches; but since the man of Tegea has made it his business to speak of all the valorous deeds, old and new, which either of our nations has at any time achieved, we must prove to you how we, rather than Arcadians, have by virtue of our valor a hereditary right to the place of honor. These Tegeans say that they killed the leader of the Heraclidae at the Isthmus. ,Now when those same Heraclidae had been rejected by every Greek people to whom they resorted to escape the tyranny of the Mycenaeans, we alone received them. With them we vanquished those who then inhabited the Peloponnese, and we broke the pride of Eurystheus. ,Furthermore, when the Argives who had marched with Polynices against Thebes had there made an end of their lives and lay unburied, know that we sent our army against the Cadmeans and recovered the dead and buried them in Eleusis. ,We also have on record our great victory against the Amazons, who once came from the river Thermodon and broke into Attica, and in the hard days of Troy we were second to none. But since it is useless to recall these matters—for those who were previously valiant may now be of lesser mettle, and those who lacked mettle then may be better men now— ,enough of the past. Supposing that we were known for no achievement (although the fact is that we have done more than any other of the Greeks), we nevertheless deserve to have this honor and more beside because of the role we played at Marathon, seeing that alone of all Greeks we met the Persian singlehandedly and did not fail in that enterprise, but overcame forty-six nations. ,Is it not then our right to hold this post, for that one feat alone? Yet seeing that this is no time for wrangling about our place in the battle, we are ready to obey you, men of Lacedaemon and take whatever place and face whatever enemy you think fitting. Wherever you set us, we will strive to be valiant men. Command us then, knowing that we will obey.” 9.27.2. Now when those same Heraclidae had been rejected by every Greek people to whom they resorted to escape the tyranny of the Mycenaeans, we alone received them. With them we vanquished those who then inhabited the Peloponnese, and we broke the pride of Eurystheus. 9.27.3. Furthermore, when the Argives who had marched with Polynices against Thebes had there made an end of their lives and lay unburied, know that we sent our army against the Cadmeans and recovered the dead and buried them in Eleusis. 9.27.4. We also have on record our great victory against the Amazons, who once came from the river Thermodon and broke into Attica, and in the hard days of Troy we were second to none. But since it is useless to recall these matters—for those who were previously valiant may now be of lesser mettle, and those who lacked mettle then may be better men now—
4. Isocrates, Orations, 4.24-4.25, 4.54-4.70 (5th cent. BCE - 4th cent. BCE)
5. Plato, Menexenus, None (5th cent. BCE - 4th cent. BCE) 239b. deeming it their duty to fight in the cause of freedom alike with Greeks on behalf of Greeks and with barbarians on behalf of the whole of Greece . The story of how they repulsed Eumolpus and the Amazons, and still earlier invaders, when they marched upon our country, and how they defended the Argives against the Cadmeians and the Heracleidae against the Argives, is a story which our time is too short to relate as it deserves, and already their valor has been adequately celebrated in song by poets who have made it known throughout the world;
6. Thucydides, The History of The Peloponnesian War, 2.45.2 (5th cent. BCE - 4th cent. BCE) 2.45.2. On the other hand if I must say anything on the subject of female excellence to those of you who will now be in widowhood, it will be all comprised in this brief exhortation. Great will be your glory in not falling short of your natural character; and greatest will be hers who is least talked of among the men whether for good or for bad.
7. Plutarch, Theseus, 27.2-27.4, 28.1 (1st cent. CE - 2nd cent. CE)
8. Pausanias, Description of Greece, 1.15.2, 1.17.2, 1.17.4, 7.2.7 (2nd cent. CE - 2nd cent. CE) 1.15.2. On the middle wall are the Athenians and Theseus fighting with the Amazons. So, it seems, only the women did not lose through their defeats their reckless courage in the face of danger; Themiscyra was taken by Heracles, and afterwards the army which they dispatched to Athens was destroyed, but nevertheless they came to Troy to fight all the Greeks as well as the Athenians them selves. After the Amazons come the Greeks when they have taken Troy, and the kings assembled on account of the outrage committed by Ajax against Cassandra. The picture includes Ajax himself, Cassandra and other captive women. 1.17.2. In the gymnasium not far from the market-place, called Ptolemy's from the founder, are stone Hermae well worth seeing and a likeness in bronze of Ptolemy. Here also is Juba the Libyan and Chrysippus The Stoic philosopher, 280-207 B.C. of Soli . Hard by the gymnasium is a sanctuary of Theseus, where are pictures of Athenians fighting Amazons. This war they have also represented on the shield of their Athena and upon the pedestal of the Olympian Zeus. In the sanctuary of Theseus is also a painting of the battle between the Centaurs and the Lapithae. Theseus has already killed a Centaur, but elsewhere the fighting is still undecided. 1.17.4. The accounts of the end of Theseus are many and inconsistent. They say he was kept a prisoner until Heracles restored him to the light of day, but the most plausible account I have heard is this. Theseus invaded Thesprotia to carry off the wife of the Thesprotian king, and in this way lost the greater part of his army, and both he and Peirithous (he too was taking part in the expedition, being eager for the marriage) were taken captive. The Thesprotian king kept them prisoners at Cichyrus. 7.2.7. Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name.
9. Demosthenes, Orations, 60.8-60.10, 60.26, 60.36
10. Hypereides, Orations, 6.7
11. Lysias, Orations, 2.5-2.22, 2.24, 2.26-2.27, 2.33, 2.42-2.44, 2.47, 2.80

Subjects of this text:

subject	book bibliographic info
aeschylus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
alexander	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 291
amazones,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
amazons,attic amazonomachy	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 146
amazons,gender status of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 153
amazons,hybris of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 148
amazons,in the figurative arts	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 146
amazons	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
ancestors,athenian	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 291
antiope,abducted by theseus	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 148
antiope,legitimately acquired by theseus	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 148
antiope,role in the attic amazonomachy	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 146
aristophanes	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
aristotle,on hybris	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
asia	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
asylum,in athens	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
athenian exceptionalism	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
athens	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
autochthony,athenian	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
cairns,d.	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
cimon,and the painted stoa	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 146
democracy	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
demosthenes	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
dionysus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
encomium	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
ephesus	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
erechtheus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
eumolpus	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
euripides	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
fisher,n.	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
funeral oration	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
gods,men treated like	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 291
gotteland,s.	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 20
hellenic identity,in opposition to the barbarian	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
heracles	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
heraclidae,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
hunger	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
hybris,and honour	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
hybris,behavioural aspect of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
hybris,dispositional aspect of	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
justice	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
lysias	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
macedonia	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
marathon (battle of)	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 146
multiple versions,relevance to ideology	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 20
myth,and history	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 18
myth,definition	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 18
myth,greek attitudes to	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 18
myth,in epitaphioi	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 291
pericles	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115; Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 291
persian wars,the	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
persians	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
phthonos,as envy	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 148
phthonos,as indignation	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 148
plato	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
rhetoric,epideictic	Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 291
rhetoric	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
socrates	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
thebes	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
theseus'	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 153
thinking big	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152
tragedy	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114, 115
utopia	Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 114
xerxes	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 152