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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 1.15.3


τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην.At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. Of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later.


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

25 results
1. Homer, Iliad, 22.159 (8th cent. BCE - 7th cent. BCE)

22.159. /where the wives and fair daughters of the Trojans were wont to wash bright raiment of old in the time of peace, before the sons of the Achaeans came. Thereby they ran, one fleeing, and one pursuing. In front a good man fled, but one mightier far pursued him swiftly; for it was not for beast of sacrifice or for bull's hide
2. Pindar, Olympian Odes, 9.89-9.90 (6th cent. BCE - 5th cent. BCE)

3. Pindar, Pythian Odes, 8.79 (6th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 1.32, 1.50-1.51, 5.8, 5.55-5.56, 5.62-5.64, 5.72, 5.77, 5.89, 6.107-6.108, 6.116-6.117, 7.117, 7.140-7.141, 8.37-8.39, 8.83, 8.121-8.122, 9.7, 9.116-9.121 (5th cent. BCE - 5th cent. BCE)

1.32. Thus Solon granted second place in happiness to these men. Croesus was vexed and said, “My Athenian guest, do you so much despise our happiness that you do not even make us worth as much as common men?” Solon replied, “Croesus, you ask me about human affairs, and I know that the divine is entirely grudging and troublesome to us. ,In a long span of time it is possible to see many things that you do not want to, and to suffer them, too. I set the limit of a man's life at seventy years; ,these seventy years have twenty-five thousand, two hundred days, leaving out the intercalary month. But if you make every other year longer by one month, so that the seasons agree opportunely, then there are thirty-five intercalary months during the seventy years, and from these months there are one thousand fifty days. ,Out of all these days in the seventy years, all twenty-six thousand, two hundred and fifty of them, not one brings anything at all like another. So, Croesus, man is entirely chance. ,To me you seem to be very rich and to be king of many people, but I cannot answer your question before I learn that you ended your life well. The very rich man is not more fortunate than the man who has only his daily needs, unless he chances to end his life with all well. Many very rich men are unfortunate, many of moderate means are lucky. ,The man who is very rich but unfortunate surpasses the lucky man in only two ways, while the lucky surpasses the rich but unfortunate in many. The rich man is more capable of fulfilling his appetites and of bearing a great disaster that falls upon him, and it is in these ways that he surpasses the other. The lucky man is not so able to support disaster or appetite as is the rich man, but his luck keeps these things away from him, and he is free from deformity and disease, has no experience of evils, and has fine children and good looks. ,If besides all this he ends his life well, then he is the one whom you seek, the one worthy to be called fortunate. But refrain from calling him fortunate before he dies; call him lucky. ,It is impossible for one who is only human to obtain all these things at the same time, just as no land is self-sufficient in what it produces. Each country has one thing but lacks another; whichever has the most is the best. Just so no human being is self-sufficient; each person has one thing but lacks another. ,Whoever passes through life with the most and then dies agreeably is the one who, in my opinion, O King, deserves to bear this name. It is necessary to see how the end of every affair turns out, for the god promises fortune to many people and then utterly ruins them.” 1.50. After this, he tried to win the favor of the Delphian god with great sacrifices. He offered up three thousand beasts from all the kinds fit for sacrifice, and on a great pyre burnt couches covered with gold and silver, golden goblets, and purple cloaks and tunics; by these means he hoped the better to win the aid of the god, to whom he also commanded that every Lydian sacrifice what he could. ,When the sacrifice was over, he melted down a vast store of gold and made ingots of it, the longer sides of which were of six and the shorter of three palms' length, and the height was one palm. There were a hundred and seventeen of these. Four of them were of refined gold, each weighing two talents and a half; the rest were of gold with silver alloy, each of two talents' weight. ,He also had a figure of a lion made of refined gold, weighing ten talents. When the temple of Delphi was burnt, this lion fell from the ingots which were the base on which it stood; and now it is in the treasury of the Corinthians, but weighs only six talents and a half, for the fire melted away three and a half talents. 1.51. When these offerings were ready, Croesus sent them to Delphi, with other gifts besides: namely, two very large bowls, one of gold and one of silver. The golden bowl stood to the right, the silver to the left of the temple entrance. ,These too were removed about the time of the temple's burning, and now the golden bowl, which weighs eight and a half talents and twelve minae, is in the treasury of the Clazomenians, and the silver bowl at the corner of the forecourt of the temple. This bowl holds six hundred nine-gallon measures: for the Delphians use it for a mixing-bowl at the feast of the Divine Appearance. ,It is said by the Delphians to be the work of Theodorus of Samos, and I agree with them, for it seems to me to be of no common workmanship. Moreover, Croesus sent four silver casks, which stand in the treasury of the Corinthians, and dedicated two sprinkling-vessels, one of gold, one of silver. The golden vessel bears the inscription “Given by the Lacedaemonians,” who claim it as their offering. But they are wrong, ,for this, too, is Croesus' gift. The inscription was made by a certain Delphian, whose name I know but do not mention, out of his desire to please the Lacedaemonians. The figure of a boy, through whose hand the water runs, is indeed a Lacedaemonian gift; but they did not give either of the sprinkling-vessels. ,Along with these Croesus sent, besides many other offerings of no great distinction, certain round basins of silver, and a female figure five feet high, which the Delphians assert to be the statue of the woman who was Croesus' baker. Moreover, he dedicated his own wife's necklaces and girdles. 5.8. The wealthy have the following funeral practices. First they lay out the dead for three days, and after killing all kinds of victims and making lamentation, they feast. After that they do away with the body either by fire or else by burial in the earth, and when they have built a barrow, they initiate all kinds of contests, in which the greatest prizes are offered for the hardest type of single combat. Such are the Thracian funeral rites. 5.55. When he was forced to leave Sparta, Aristagoras went to Athens, which had been freed from its ruling tyrants in the manner that I will show. First Hipparchus, son of Pisistratus and brother of the tyrant Hippias, had been slain by Aristogiton and Harmodius, men of Gephyraean descent. This was in fact an evil of which he had received a premonition in a dream. After this the Athenians were subject for four years to a tyranny not less but even more absolute than before. 5.56. Now this was the vision which Hipparchus saw in a dream: in the night before the datePanathenaea /date he thought that a tall and handsome man stood over him uttering these riddling verses: quote l met="dact"O lion, endure the unendurable with a lion's heart. /l lNo man on earth does wrong without paying the penalty. /l /quote ,As soon as it was day, he imparted this to the interpreters of dreams, and presently putting the vision from his mind, he led the procession in which he met his death. 5.62. I have told both of the vision of Hipparchus' dream and of the first origin of the Gephyreans, to whom the slayers of Hipparchus belonged. Now I must go further and return to the story which I began to tell, namely how the Athenians were freed from their tyrants. ,Hippias, their tyrant, was growing ever more bitter in enmity against the Athenians because of Hipparchus' death, and the Alcmeonidae, a family of Athenian stock banished by the sons of Pisistratus, attempted with the rest of the exiled Athenians to make their way back by force and free Athens. They were not successful in their return and suffered instead a great reverse. After fortifying Lipsydrium north of Paeonia, they, in their desire to use all devices against the sons of Pisistratus, hired themselves to the Amphictyons for the building of the temple at Delphi which exists now but was not there yet then. ,Since they were wealthy and like their fathers men of reputation, they made the temple more beautiful than the model showed. In particular, whereas they had agreed to build the temple of tufa, they made its front of Parian marble. 5.63. These men, as the Athenians say, established themselves at Delphi and bribed the Pythian priestess to bid any Spartans who should come to inquire of her on a private or a public account to set Athens free. ,Then the Lacedaemonians, when the same command was ever revealed to them, sent Anchimolius the son of Aster, a citizen of repute, to drive out the sons of Pisistratus with an army despite the fact that the Pisistratidae were their close friends, for the god's will weighed with them more than the will of man. ,They sent these men by sea on shipboard. Anchimolius put in at Phalerum and disembarked his army there. The sons of Pisistratus, however, had received word of the plan already, and sent to ask help from the Thessalians with whom they had an alliance. The Thessalians, at their entreaty, joined together and sent their own king, Cineas of Conium, with a thousand horsemen. When the Pisistratidae got these allies, they devised the following plan. ,First they laid waste the plain of Phalerum so that all that land could be ridden over and then launched their cavalry against the enemy's army. Then the horsemen charged and slew Anchimolius and many more of the Lacedaemonians, and drove those that survived to their ships. Accordingly, the first Lacedaemonian army drew off, and Anchimolius' tomb is at Alopecae in Attica, near to the Heracleum in Cynosarges. 5.64. After this the Lacedaemonians sent out a greater army to attack Athens, appointing as its general their king Cleomenes son of Anaxandrides. This army they sent not by sea but by land. ,When they broke into Attica, the Thessalian horsemen were the first to meet them. They were routed after only a short time, and more than forty men were slain. Those who were left alive made off for Thessaly by the nearest way they could. Then Cleomenes, when he and the Athenians who desired freedom came into the city, drove the tyrants' family within the Pelasgic wall and besieged them there. 5.72. When Cleomenes had sent for and demanded the banishment of Cleisthenes and the Accursed, Cleisthenes himself secretly departed. Afterwards, however, Cleomenes appeared in Athens with no great force. Upon his arrival, he, in order to take away the curse, banished seven hundred Athenian families named for him by Isagoras. Having so done he next attempted to dissolve the Council, entrusting the offices of government to Isagoras' faction. ,The Council, however, resisted him, whereupon Cleomenes and Isagoras and his partisans seized the acropolis. The rest of the Athenians united and besieged them for two days. On the third day as many of them as were Lacedaemonians left the country under truce. ,The prophetic voice that Cleomenes heard accordingly had its fulfillment, for when he went up to the acropolis with the intention of taking possession of it, he approached the shrine of the goddess to address himself to her. The priestess rose up from her seat, and before he had passed through the door-way, she said, “Go back, Lacedaemonian stranger, and do not enter the holy place since it is not lawful that Dorians should pass in here. “My lady,” he answered, “I am not a Dorian, but an Achaean.” ,So without taking heed of the omen, he tried to do as he pleased and was, as I have said, then again cast out together with his Lacedaemonians. As for the rest, the Athenians imprisoned them under sentence of death. Among the prisoners was Timesitheus the Delphian, whose achievements of strength and courage were quite formidable. 5.77. When this force then had been ingloriously scattered, the Athenians first marched against the Chalcidians to punish them. The Boeotians came to the Euripus to help the Chalcidians and as soon as the Athenians saw these allies, they resolved to attack the Boeotians before the Chalcidians. ,When they met the Boeotians in battle, they won a great victory, slaying very many and taking seven hundred of them prisoner. On that same day the Athenians crossed to Euboea where they met the Chalcidians too in battle, and after overcoming them as well, they left four thousand tet farmers on the lands of the horse-breeders. ,Horse-breeders was the name given to the men of substance among the Chalcidians. They fettered as many of these as they took alive and kept them imprisoned with the captive Boeotians. In time, however, they set them free, each for an assessed ransom of two minae. The fetters in which the prisoners had been bound they hung up in the acropolis, where they could still be seen in my time hanging from walls which the Persians' fire had charred, opposite the temple which faces west. ,Moreover, they made a dedication of a tenth part of the ransom, and this money was used for the making of a four-horse chariot which stands on the left hand of the entrance into the outer porch of the acropolis and bears this inscription: quote type="inscription" l met="dact" Athens with Chalcis and Boeotia fought, /l lBound them in chains and brought their pride to naught. /l lPrison was grief, and ransom cost them dear- /l lOne tenth to Pallas raised this chariot here. /l /quote 5.89. Ever since that day even to my time the women of Argos and Aegina wore brooch-pins longer than before, by reason of the feud with the Athenians. The enmity of the Athenians against the Aeginetans began as I have told, and now at the Thebans' call the Aeginetans came readily to the aid of the Boeotians, remembering the matter of the images. ,While the Aeginetans were laying waste to the seaboard of Attica, the Athenians were setting out to march against them, but an oracle from Delphi came to them bidding them to restrain themselves for thirty years after the wrongdoing of the Aeginetans, and in the thirty-first to mark out a precinct for Aeacus and begin the war with Aegina. In this way their purpose would prosper. If, however, they sent an army against their enemies straightaway, they would indeed subdue them in the end but would in the meantime both suffer and do many things. ,When the Athenians heard this reported to them, they marked out for Aeacus that precinct which is now set in their marketplace, but they could not stomach the order that they must hold their hand for thirty years, seeing that the Aeginetans had dealt them a foul blow. 6.107. So they waited for the full moon, while the foreigners were guided to Marathon by Hippias son of Pisistratus. The previous night Hippias had a dream in which he slept with his mother. ,He supposed from the dream that he would return from exile to Athens, recover his rule, and end his days an old man in his own country. Thus he reckoned from the dream. Then as guide he unloaded the slaves from Eretria onto the island of the Styrians called Aegilia, and brought to anchor the ships that had put ashore at Marathon, then marshalled the foreigners who had disembarked onto land. ,As he was tending to this, he happened to sneeze and cough more violently than usual. Since he was an elderly man, most of his teeth were loose, and he lost one of them by the force of his cough. It fell into the sand and he expended much effort in looking for it, but the tooth could not be found. ,He groaned aloud and said to those standing by him: “This land is not ours and we will not be able to subdue it. My tooth holds whatever share of it was mine.” 6.108. Hippias supposed that the dream had in this way come true. As the Athenians were marshalled in the precinct of Heracles, the Plataeans came to help them in full force. The Plataeans had put themselves under the protection of the Athenians, and the Athenians had undergone many labors on their behalf. This is how they did it: ,when the Plataeans were pressed by the Thebans, they first tried to put themselves under the protection of Cleomenes son of Anaxandrides and the Lacedaemonians, who happened to be there. But they did not accept them, saying, “We live too far away, and our help would be cold comfort to you. You could be enslaved many times over before any of us heard about it. ,We advise you to put yourselves under the protection of the Athenians, since they are your neighbors and not bad men at giving help.” The Lacedaemonians gave this advice not so much out of goodwill toward the Plataeans as wishing to cause trouble for the Athenians with the Boeotians. ,So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. ,As they were about to join battle, the Corinthians, who happened to be there, prevented them and brought about a reconciliation. Since both sides desired them to arbitrate, they fixed the boundaries of the country on condition that the Thebans leave alone those Boeotians who were unwilling to be enrolled as Boeotian. After rendering this decision, the Corinthians departed. The Boeotians attacked the Athenians as they were leaving but were defeated in battle. ,The Athenians went beyond the boundaries the Corinthians had made for the Plataeans, fixing the Asopus river as the boundary for the Thebans in the direction of Plataea and Hysiae. So the Plataeans had put themselves under the protection of the Athenians in the aforesaid manner, and now came to help at Marathon. 6.116. They sailed around Sunium, but the Athenians marched back to defend the city as fast as their feet could carry them and got there ahead of the foreigners. Coming from the sacred precinct of Heracles in Marathon, they pitched camp in the sacred precinct of Heracles in Cynosarges. The foreigners lay at anchor off Phalerum, the Athenian naval port at that time. After riding anchor there, they sailed their ships back to Asia. 6.117. In the battle at Marathon about six thousand four hundred men of the foreigners were killed, and one hundred and ninety-two Athenians; that many fell on each side. ,The following marvel happened there: an Athenian, Epizelus son of Couphagoras, was fighting as a brave man in the battle when he was deprived of his sight, though struck or hit nowhere on his body, and from that time on he spent the rest of his life in blindness. ,I have heard that he tells this story about his misfortune: he saw opposing him a tall armed man, whose beard overshadowed his shield, but the phantom passed him by and killed the man next to him. I learned by inquiry that this is the story Epizelus tells. 7.117. While Xerxes was at Acanthus, it happened that Artachaees, overseer of the digging of the canal, died of an illness. He was high in Xerxes' favor, an Achaemenid by lineage, and the tallest man in Persia, lacking four finger-breadths of five royal cubits in stature, and his voice was the loudest on earth. For this reason Xerxes mourned him greatly and gave him a funeral and burial of great pomp, and the whole army poured libations on his tomb. ,The Acanthians hold Artachaees a hero, and sacrifice to him, calling upon his name. This they do at the command of an oracle. 7.140. The Athenians had sent messages to Delphi asking that an oracle be given them, and when they had performed all due rites at the temple and sat down in the inner hall, the priestess, whose name was Aristonice, gave them this answer: , quote type="oracle" l met="dact"Wretches, why do you linger here? Rather flee from your houses and city, /l lFlee to the ends of the earth from the circle embattled of Athens! /l lThe head will not remain in its place, nor in the body, /l lNor the feet beneath, nor the hands, nor the parts between; /l lBut all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low. /l /quote , quote type="oracle" l met="dact"Many a fortress too, not yours alone, will he shatter; /l lMany a shrine of the gods will he give to the flame for devouring; /l lSweating for fear they stand, and quaking for dread of the enemy, /l lRunning with gore are their roofs, foreseeing the stress of their sorrow; /l lTherefore I bid you depart from the sanctuary. /l lHave courage to lighten your evil. /l /quote 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 8.37. Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. 8.38. All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. 8.39. These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. 8.83. When they found the words of the Tenians worthy of belief, the Hellenes prepared to fight at sea. As dawn glimmered, they held an assembly of the fighting men, and Themistocles gave the best address among the others. His entire speech involved comparing the better and lesser elements in human nature and the human condition. ,He concluded his speech by advising them to choose the better of these, then gave the command to mount the ships. Just as they embarked, the trireme which had gone after the sons of Aeacus arrived from Aegina. 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. 9.7. The Lacedaemonians were at this time celebrating the festival of Hyacinthus, and their chief concern was to give the god his due; moreover, the wall which they were building on the Isthmus was by now getting its battlements. When the Athenian envoys arrived in Lacedaemon, bringing with them envoys from Megara and Plataea, they came before the ephors and said: ,“The Athenians have sent us with this message: the king of the Medes is ready to give us back our country, and to make us his confederates, equal in right and standing, in all honor and honesty, and to give us whatever land we ourselves may choose besides our own. ,But we, since we do not want to sin against Zeus the god of Hellas and think it shameful to betray Hellas, have not consented. This we have done despite the fact that the Greeks are dealing with us wrongfully and betraying us to our hurt; furthermore, we know that it is more to our advantage to make terms with the Persians than to wage war with him, yet we will not make terms with him of our own free will. For our part, we act honestly by the Greeks; ,but what of you, who once were in great dread lest we should make terms with the Persian? Now that you have a clear idea of our sentiments and are sure that we will never betray Hellas, and now that the wall which you are building across the Isthmus is nearly finished, you take no account of the Athenians, but have deserted us despite all your promises that you would withstand the Persian in Boeotia, and have permitted the barbarian to march into Attica. ,For the present, then, the Athenians are angry with you since you have acted in a manner unworthy of you. Now they ask you to send with us an army with all speed, so that we may await the foreigner's onset in Attica; since we have lost Boeotia, in our own territory the most suitable place for a battle is the Thriasian plain.” 9.116. This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. 9.117. Since the siege continued into the late autumn, the Athenians grew weary of their absence from home and their lack of success at taking the fortress. They accordingly entreated their generals to lead them away again, but the generals refused to do that till they should take the place or be recalled by the Athenian state. At that the men endured their plight patiently. 9.118. But those who were within the walls were by now reduced to the last extremity, so much so that they boiled the thongs of their beds for food. At last, however, even these failed them, and Artayctes and Oeobazus and all the Persians made their way down from the back part of the fortress, where the fewest of their enemies were, and fled at nightfall. ,When morning came, the people of the Chersonese signified from their towers to the Athenians what had happened, and opened their gates. The greater part of the Athenians then went in pursuit, while the rest stayed to hold the town. 9.119. As Oeobazus was making his escape into Thrace, the Apsinthians of that country caught and sacrificed him in their customary manner to Plistorus the god of their land; as for his companions, they did away with them by other means. ,Artayctes and his company had begun their flight later, and were overtaken a little way beyond the Goat's Rivers, where after they had defended themselves a long time, some of them were killed and the rest taken alive. The Greeks bound them and carried them to Sestus, and together with them Artayctes and his son also in bonds. 9.120. It is related by the people of the Chersonese that a marvellous thing happened one of those who guarded Artayctes. He was frying dried fish, and these as they lay over the fire began to leap and writhe as though they had just been caught. ,The rest gathered around, amazed at the sight, but when Artayctes saw this strange thing, he called the one who was frying the fish and said to him: “Athenian, do not be afraid of this portent, for it is not to you that it has been sent; it is to me that Protesilaus of Elaeus is trying to signify that although he is dead and dry, he has power given him by the god to take vengeance on me, the one who wronged him. ,Now therefore I offer a ransom, the sum of one hundred talents to the god for the treasure that I took from his temple. I will also pay to the Athenians two hundred talents for myself and my son, if they spare us.” ,But Xanthippus the general was unmoved by this promise, for the people of Elaeus desired that Artayctes should be put to death in revenge for Protesilaus, and the general himself was so inclined. So they carried Artayctes away to the headland where Xerxes had bridged the strait (or, by another story, to the hill above the town of Madytus), and there nailed him to boards and hanged him. As for his son, they stoned him to death before his father's eyes. 9.121. This done, they sailed away to Hellas, carrying with them the cables of the bridges to be dedicated in their temples, and all sorts of things in addition. This, then, is all that was done in this year.
5. Isocrates, Orations, 5.33 (5th cent. BCE - 4th cent. BCE)

6. Lysias, Funeral Oration, 23, 20 (5th cent. BCE - 4th cent. BCE)

7. Sophocles, Women of Trachis, 1270 (5th cent. BCE - 5th cent. BCE)

1270. No man foresees the future; the present is full of mourning for us, and of shame for the powers above, and indeed of hardship beyond compare for him who endures this disaster. To the Leader of the Chorus.
8. Thucydides, The History of The Peloponnesian War, 2.34.5 (5th cent. BCE - 4th cent. BCE)

2.34.5. The dead are laid in the public sepulchre in the most beautiful suburb of the city, in which those who fall in war are always buried; with the exception of those slain at Marathon, who for their singular and extraordinary valor were interred on the spot where they fell.
9. Xenophon, The Persian Expedition, 6.2.15 (5th cent. BCE - 4th cent. BCE)

6.2.15. For a time, indeed, Xenophon did try to get clear of the army and sail away home; but when he sacrificed to Heracles the Leader, consulting him as to whether it was better and more proper for him to continue the journey with such of the soldiers as had remained with him, or to be rid of them, the god indicated to him by the sacrifices that he should stay with them.
10. Xenophon, Hellenica, 6.4.7 (5th cent. BCE - 4th cent. BCE)

6.4.7. Besides this, they were also somewhat encouraged by the oracle which was reported — that the Lacedaemonians were destined to be defeated at the spot where stood the monument of the virgins, who are said to have killed themselves because they had been violated by certain Lacedaemonians. The Thebans accordingly decorated this monument before the battle. Furthermore, reports were brought to them 371 B.C. from the city that all the temples were opening of themselves, and that the priestesses said that the gods revealed victory. And the messengers reported that from the Heracleium the arms also had disappeared, indicating that Heracles had gone forth to the battle. Some, to be sure, say that all these things were but devices of the leaders.
11. Aeschines, Letters, 3.182 (4th cent. BCE - 4th cent. BCE)

12. Demosthenes, Against Neaera, 97 (4th cent. BCE - 4th cent. BCE)

13. Demosthenes, Orations, 19.272 (4th cent. BCE - 4th cent. BCE)

14. Diodorus Siculus, Historical Library, 4.39.1, 4.62, 15.33.4 (1st cent. BCE - 1st cent. BCE)

4.39.1.  These men, therefore, performed the offerings to the dead as to a hero, and after throwing up a great mound of earth returned to Trachis. Following their example Menoetius, the son of Actor and a friend of Heracles, sacrificed a boar and a bull and a ram to him as to a hero and commanded that each year in Opus Heracles should receive the sacrifices and honours of a hero. Much the same thing was likewise done by the Thebans, but the Athenians were the first of all other men to honour Heracles with sacrifices like as to a god, and by holding up as an example for all other men to follow their own reverence for the god they induced the Greeks first of all, and after them all men throughout the inhabited world, to honour Heracles as a god. 4.62. 1.  Deucalion, the eldest of the sons of Minos, while he was ruler of Crete, formed an alliance with the Athenians and united his own sister Phaedra in marriage to Theseus. After the marriage Theseus sent his son Hippolytus, who had been born to him by the Amazon, to Troezen to be reared among the brothers of Aethra, and by Phaedra he begat Acamas and Demophon.,2.  A short time after this Hippolytus returned to Athens for the celebration of the mysteries, and Phaedra, becoming enamoured of him because of his beauty, at that time, after he had returned to Troezen, erected a temple of Aphroditê beside the acropolis at the place whence one can look across and see Troezen, but at a later time, when she was stopping together with Theseus at the home of Pittheus, she asked Hippolytus to lie with her. Upon his refusal to do so Phaedra, they say, was vexed, and on her return to Athens she told Theseus that Hippolytus had proposed lying with her.,3.  And since Theseus had his doubts about the accusation, he sent for Hippolytus in order to put him to the test, whereupon Phaedra, fearing the result of the examination, hanged herself; as for Hippolytus, who was driving a chariot when he heard of the accusation, he was so distraught in spirit that the horses got out of control and ran away with him, and in the event the chariot was smashed to bits and the youth, becoming entangled in the leathern thongs, was dragged along till he died.,4.  Hippolytus, then, since he had ended his life because of his chastity, received at the hands of the Troezenians honours equal to those offered to the gods, but Theseus, when after these happenings he was overpowered by a rival faction and banished from his native land, met his death on foreign soil. The Athenians, however, repenting of what they had done, brought back his bones and accorded him honours equal to those offered to the gods, and they set aside in Athens a sacred precinct which enjoyed the right of sanctuary and was called after him the Theseum. 15.33.4.  After this Agesilaüs returned with his army to the Peloponnese, while the Thebans, saved by the generalship of Chabrias, though he had performed many gallant deeds in war, was particularly proud of this bit of strategy and he caused the statues which had been granted to him by his people to be erected to display that posture.
15. Pliny The Elder, Natural History, 35.57 (1st cent. CE - 1st cent. CE)

16. Plutarch, Aristides, 20.3 (1st cent. CE - 2nd cent. CE)

17. Plutarch, Cimon, 8.5-8.6 (1st cent. CE - 2nd cent. CE)

18. Plutarch, Themistocles, 15.1 (1st cent. CE - 2nd cent. CE)

19. Plutarch, Theseus, 35.8 (1st cent. CE - 2nd cent. CE)

20. Clement of Alexandria, Exhortation To The Greeks, 2.17.1 (2nd cent. CE - 3rd cent. CE)

21. Pausanias, Description of Greece, 1.14.5, 1.15.1-1.15.2, 1.17.6, 1.27.1, 1.28.2, 1.32.3-1.32.5, 1.33.7-1.33.8, 1.36.1, 1.37.1-1.37.2, 1.40.2, 2.30.3, 3.3.7, 6.11.2-6.11.9, 6.20.4-6.20.5, 6.26.1, 8.10.9, 9.11.2, 10.10.1, 10.11.5, 10.19.4 (2nd cent. CE - 2nd cent. CE)

1.14.5. Still farther of is a temple to Glory, this too being a thank-offering for the victory over the Persians, who had landed at Marathon. This is the victory of which I am of opinion the Athenians were proudest; while Aeschylus, who had won such renown for his poetry and for his share in the naval battles before Artemisium and at Salamis, recorded at the prospect of death nothing else, and merely wrote his name, his father's name, and the name of his city, and added that he had witnesses to his valor in the grove at Marathon and in the Persians who landed there. 1.15.1. As you go to the portico which they call painted, because of its pictures, there is a bronze statue of Hermes of the Market-place, and near it a gate. On it is a trophy erected by the Athenians, who in a cavalry action overcame Pleistarchus, to whose command his brother Cassander had entrusted his cavalry and mercenaries. This portico contains, first, the Athenians arrayed against the Lacedaemonians at Oenoe in the Argive territory. Date unknown. What is depicted is not the crisis of the battle nor when the action had advanced as far as the display of deeds of valor, but the beginning of the fight when the combatants were about to close. 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. 1.17.6. Now Menestheus took no account of the children of Theseus, who had secretly withdrawn to Elephenor in Euboea, but he was aware that Theseus, if ever he returned from Thesprotia, would be a doughty antagonist, and so curried favour with his subjects that Theseus on re covering afterwards his liberty was expelled. So Theseus set out to Deucalion in Crete . Being carried out of his course by winds to the island of Scyros he was treated with marked honor by the inhabitants, both for the fame of his family and for the reputation of his own achievements. Accordingly Lycomedes contrived his death. His close was built at Athens after the Persians landed at Marathon, when Cimon, son of Miltiades, ravaged Scyros, thus avenging Theseus' death, and carried his bones to Athens . 1.27.1. In the temple of Athena Polias (of the City) is a wooden Hermes, said to have been dedicated by Cecrops, but not visible because of myrtle boughs. The votive offerings worth noting are, of the old ones, a folding chair made by Daedalus, Persian spoils, namely the breastplate of Masistius, who commanded the cavalry at Plataea 479 B.C., and a scimitar said to have belonged to Mardonius. Now Masistius I know was killed by the Athenian cavalry. But Mardonius was opposed by the Lacedaemonians and was killed by a Spartan; so the Athenians could not have taken the scimitar to begin with, and furthermore the Lacedaemonians would scarcely have suffered them to carry it off. 1.28.2. In addition to the works I have mentioned, there are two tithes dedicated by the Athenians after wars. There is first a bronze Athena, tithe from the Persians who landed at Marathon. It is the work of Pheidias, but the reliefs upon the shield, including the fight between Centaurs and Lapithae, are said to be from the chisel of Mys fl. 430 B.C., for whom they say Parrhasius the son of Evenor, designed this and the rest of his works. The point of the spear of this Athena and the crest of her helmet are visible to those sailing to Athens, as soon as Sunium is passed. Then there is a bronze chariot, tithe from the Boeotians and the Chalcidians in Euboea c. 507 B.C. . There are two other offerings, a statue of Pericles, the son of Xanthippus, and the best worth seeing of the works of Pheidias, the statue of Athena called Lemnian after those who dedicated it. 1.32.3. Before turning to a description of the islands, I must again proceed with my account of the parishes. There is a parish called Marathon, equally distant from Athens and Carystus in Euboea . It was at this point in Attica that the foreigners landed, were defeated in battle, and lost some of their vessels as they were putting off from the land. 490 B.C. On the plain is the grave of the Athenians, and upon it are slabs giving the names of the killed according to their tribes; and there is another grave for the Boeotian Plataeans and for the slaves, for slaves fought then for the first time by the side of their masters. 1.32.4. here is also a separate monument to one man, Miltiades, the son of Cimon, although his end came later, after he had failed to take Paros and for this reason had been brought to trial by the Athenians. At Marathon every night you can hear horses neighing and men fighting. No one who has expressly set himself to behold this vision has ever got any good from it, but the spirits are not wroth with such as in ignorance chance to be spectators. The Marathonians worship both those who died in the fighting, calling them heroes, and secondly Marathon, from whom the parish derives its name, and then Heracles, saying that they were the first among the Greeks to acknowledge him as a god. 1.32.5. They say too that there chanced to be present in the battle a man of rustic appearance and dress. Having slaughtered many of the foreigners with a plough he was seen no more after the engagement. When the Athenians made enquiries at the oracle the god merely ordered them to honor Echetlaeus (He of the Plough-tail) as a hero. A trophy too of white marble has been erected. Although the Athenians assert that they buried the Persians, because in every case the divine law applies that a corpse should be laid under the earth, yet I could find no grave. There was neither mound nor other trace to be seen, as the dead were carried to a trench and thrown in anyhow. 1.33.7. Neither this nor any other ancient statue of Nemesis has wings, for not even the holiest wooden images of the Smyrnaeans have them, but later artists, convinced that the goddess manifests herself most as a consequence of love, give wings to Nemesis as they do to Love. I will now go onto describe what is figured on the pedestal of the statue, having made this preface for the sake of clearness. The Greeks say that Nemesis was the mother of Helen, while Leda suckled and nursed her. The father of Helen the Greeks like everybody else hold to be not Tyndareus but Zeus. 1.33.8. Having heard this legend Pheidias has represented Helen as being led to Nemesis by Leda, and he has represented Tyndareus and his children with a man Hippeus by name standing by with a horse. There are Agamemnon and Menelaus and Pyrrhus, the son of Achilles and first husband of Hermione, the daughter of Helen. Orestes was passed over because of his crime against his mother, yet Hermione stayed by his side in everything and bore him a child. Next upon the pedestal is one called Epochus and another youth; the only thing I heard about them was that they were brothers of Oenoe, from whom the parish has its name. 1.36.1. But I will return to my subject. In Salamis is a sanctuary of Artemis, and also a trophy erected in honor of the victory which Themistocles the son of Neocles won for the Greeks. 480 B.C. There is also a sanctuary of Cychreus. When the Athenians were fighting the Persians at sea, a serpent is said to have appeared in the fleet, and the god in an oracle told the Athenians that it was Cychreus the hero. 1.37.2. A little way past the grave of Themistocles is a precinct sacred to Lacius, a hero, a parish called after him Laciadae, and the tomb of Nicocles of Tarentum, who won a unique reputation as a harpist. There is also an altar of Zephyrus and a sanctuary of Demeter and her daughter. With them Athena and Poseidon are worshipped. There is a legend that in this place Phytalus welcomed Demeter in his home, for which act the goddess gave him the fig tree. This story is borne out by the inscription on the grave of Phytalus:— Hero and king, Phytalus here welcome gave to Demeter, August goddess, when first she created fruit of the harvest; Sacred fig is the name which mortal men have assigned it. Whence Phytalus and his race have gotten honours immortal. 1.40.2. Not far from this fountain is an ancient sanctuary, and in our day likenesses stand in it of Roman emperors, and a bronze image is there of Artemis surnamed Saviour. There is a story that a detachment of the army of Mardonius, having over run Megaris 479 B.C., wished to return to Mardonius at Thebes, but that by the will of Artemis night came on them as they marched, and missing their way they turned into the hilly region. Trying to find out whether there was a hostile force near they shot some missiles. The rock near groaned when struck, and they shot again with greater eagerness 2.30.3. In Aegina, as you go towards the mountain of Zeus, God of all the Greeks, you reach a sanctuary of Aphaea, in whose honor Pindar composed an ode for the Aeginetans. The Cretans say (the story of Aphaea is Cretan) that Carmanor, who purified Apollo after he had killed Pytho, was the father of Eubulus, and that the daughter of Zeus and of Carme, the daughter of Eubulus, was Britomartis. She took delight, they say, in running and in the chase, and was very dear to Artemis. Fleeing from Minos, who had fallen in love with her, she threw herself into nets which had been cast (aphemena) for a draught of fishes. She was made a goddess by Artemis, and she is worshipped, not only by the Cretans, but also by the Aeginetans, who say that Britomartis shows herself in their island. Her surname among the Aeginetans is Aphaea; in Crete it is Dictynna (Goddess of Nets). 3.3.7. Similar to the oracle about the bones of Orestes was the one afterwards given to the Athenians, that they were to bring back Theseus from Scyros to Athens otherwise they could not take Scyros. Now the bones of Theseus were discovered by Cimon the son of Miltiades, who displayed similar sharpness of wit, and shortly afterwards took Scyros. 6.11.2. Not far from the kings mentioned stands a Thasian, Theagenes the son of Timosthenes. The Thasians say that Timosthenes was not the father of Theagenes, but a priest of the Thasian Heracles, a phantom of whom in the likeness of Timosthenes had intercourse with the mother of Theagenes. In his ninth year, they say, as he was going home from school, he was attracted by a bronze image of some god or other in the marketplace; so he caught up the image, placed it on one of his shoulders and carried it home. 6.11.3. The citizens were enraged at what he had done, but one of them, a respected man of advanced years, bade them not to kill the lad, and ordered him to carry the image from his home back again to the market-place. This he did, and at once became famous for his strength, his feat being noised abroad through-out Greece . 6.11.4. The achievements of Theagenes at the Olympian games have already—the most famous of them—been described Paus. 6.6.5 in my story, how he beat Euthymus the boxer, and how he was fined by the Eleans. On this occasion the pancratium, it is said, was for the first time on record won without a contest, the victor being Dromeus of Mantineia . At the Festival following this, Theagenes was the winner in the pancratium. 6.11.5. He also won three victories at Pytho . These were for boxing, while nine prizes at Nemea and ten at the Isthmus were won in some cases for the pancratium and in others for boxing. At Phthia in Thessaly he gave up training for boxing and the pancratium. He devoted himself to winning fame among the Greeks for his running also, and beat those who entered for the long race. His ambition was, I think, to rival Achilles by winning a prize for running in the fatherland of the swiftest of those who are called heroes. The total number of crowns that he won was one thousand four hundred. 6.11.6. When he departed this life, one of those who were his enemies while he lived came every night to the statue of Theagenes and flogged the bronze as though he were ill-treating Theagenes himself. The statue put an end to the outrage by falling on him, but the sons of the dead man prosecuted the statue for murder. So the Thasians dropped the statue to the bottom of the sea, adopting the principle of Draco, who, when he framed for the Athenians laws to deal with homicide, inflicted banishment even on lifeless things, should one of them fall and kill a man. 6.11.7. But in course of time, when the earth yielded no crop to the Thasians, they sent envoys to Delphi, and the god instructed them to receive back the exiles. At this command they received them back, but their restoration brought no remedy of the famine. So for the second time they went to the Pythian priestess, saying that although they had obeyed her instructions the wrath of the gods still abode with them. 6.11.8. Whereupon the Pythian priestess replied to them :— But you have forgotten your great Theagenes. And when they could not think of a contrivance to recover the statue of Theagenes, fishermen, they say, after putting out to sea for a catch of fish caught the statue in their net and brought it back to land. The Thasians set it up in its original position, and are wont to sacrifice to him as to a god. 6.11.9. There are many other places that I know of, both among Greeks and among barbarians, where images of Theagenes have been set up, who cures diseases and receives honors from the natives. The statue of Theagenes is in the Altis, being the work of Glaucias of Aegina . 6.20.4. The story is that when the Arcadians had invaded the land of Elis, and the Eleans were set in array against them, a woman came to the Elean generals, holding a baby to her breast, who said that she was the mother of the child but that she gave him, because of dreams, to fight for the Eleans. The Elean officers believed that the woman was to be trusted, and placed the child before the army naked. 6.20.5. When the Arcadians came on, the child turned at once into a snake. Thrown into disorder at the sight, the Arcadians turned and fled, and were attacked by the Eleans, who won a very famous victory, and so call the god Sosipolis. On the spot where after the battle the snake seemed to them to go into the ground they made the sanctuary. With him the Eleans resolved to worship Eileithyia also, because this goddess to help them brought her son forth unto men. 6.26.1. Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined. 8.10.9. That gods were present at war and slaughter of men has been told by the poets who have treated of the sufferings of heroes at Troy, and the Athenians relate in song how gods sided with them at Marathon and at the battle of Salamis . Very plainly the host of the Gauls was destroyed at Delphi by the god, and manifestly by demons. So there is precedent for the story of the Mantineans that they won their victory by the aid of Poseidon. 9.11.2. Such was the inscription that the Thebans say was written here. They show also the tomb of the children of Heracles by Megara . Their account of the death of these is in no way different from that in the poems of Panyassis and of Stesichorus of Himera. But the Thebans add that Heracles in his madness was about to kill Amphitryon as well, but before he could do so he was rendered unconscious by the blow of the stone. Athena, they say, threw at him this stone, which they name Chastiser. 10.10.1. On the base below the wooden horse is an inscription which says that the statues were dedicated from a tithe of the spoils taken in the engagement at Marathon. They represent Athena, Apollo, and Miltiades, one of the generals. of those called heroes there are Erechtheus, Cecrops, Pandion, Leos, Antiochus, son of Heracles by Meda, daughter of Phylas, as well as Aegeus and Acamas, one of the sons of Theseus. These heroes gave names, in obedience to a Delphic oracle, to tribes at Athens . Codrus however, the son of Melanthus, Theseus, and Neleus, these are not givers of names to tribes. 10.11.5. The Thebans have a treasury built from the spoils of war, and so have the Athenians. Whether the Cnidians built to commemorate a victory or to display their prosperity I do not know, but the Theban treasury was made from the spoils taken at the battle of Leuctra, and the Athenian treasury from those taken from the army that landed with Datis at Marathon. The inhabitants of Cleonae were, like the Athenians, afflicted with the plague, and obeying an oracle from Delphi sacrificed a he-goat to the sun while it was still rising. This put an end to the trouble, and so they sent a bronze he-goat to Apollo. The Syracusans have a treasury built from the spoils taken in the great Athenian disaster, the Potidaeans in Thrace built one to show their piety to the god. 10.19.4. The carvings in the pediments are: Artemis, Leto, Apollo, Muses, a setting Sun, and Dionysus together with the Thyiad women. The first of them are the work of Praxias, an Athenian and a pupil of Calamis, but the temple took some time to build, during which Praxias died. So the rest of the ornament in the pediments was carved by Androsthenes, like Praxias an Athenian by birth, but a pupil of Eucadmus. There are arms of gold on the architraves; the Athenians dedicated the shields from spoils taken at the battle of Marathon, and the Aetolians the arms, supposed to be Gallic, behind and on the left. Their shape is very like that of Persian wicker shields.
22. Aeschines, Or., 3.182

23. Andocides, Orations, 1.38

24. Andocides, Orations, 1.38

25. Epigraphy, Ig Ii2, 2501, 839, 2499



Subjects of this text:

subject book bibliographic info
acamas, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
aeacidae, heroes of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
aeacus, hero of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
aegeus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
aegeus Edmunds, Greek Myth (2021) 11
aegina Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
aeginetans Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
aeschines Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
aeschylus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
aeschylus of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33
against neaera Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
agora xi–xiii Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
ajax, hero of salamis Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 130
akropolis Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
alea athena, goddess of tegea Mikalson, Herodotus and Religion in the Persian Wars (2003) 123
alexander iii Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
alkmene Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
alkmeonids Edmunds, Greek Myth (2021) 11
amazon Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
amazons, amazonomachy Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 62
amphiaraos Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
amphitryon Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
ancestors Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
andocides, on the mysteries Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
andocides Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
aniconism Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
anthropomorphism Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
antiochus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
aphrodite, pythios of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 123
apollo Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
apotheosis, of herakles Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
arcadia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
archeology Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 739
argos Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
artemis, soteira Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
artemis Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
athena, areia of plataea Mikalson, Herodotus and Religion in the Persian Wars (2003) 123
athena, polias Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
athena, polias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 123, 124
athena, promachos of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 124
athena Edmunds, Greek Myth (2021) 11; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166; Mikalson, Herodotus and Religion in the Persian Wars (2003) 123, 124
athenian Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
athenians, dedications of Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 123, 124
athens, agora of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
athens Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
athletes, worshipped as heroes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
autonous, hero of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
boeotia, boeotians Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
boundary, deme, ritual Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
bouzygai/es Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
britomartis Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
calame, claude Edmunds, Greek Myth (2021) 11
callimachus, athenian polemarch Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
callimachus of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33
cecrops, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
chabrias, statue Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
chorêgiai, chorêgoi Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
cimon Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
cimon of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 204
cleisthenes Edmunds, Greek Myth (2021) 11
cleomenes of sparta, oracles to Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
codrus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
comedy, and the past Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
community, human Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
competition Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
conon, statue of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
cult, of heracles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 739
cult Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
culture Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
cychreus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
cyn(a)egeirus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
cynaegirus Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
daimons Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
dead, offerings to the dead Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
decrees, false Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
dedications, after marathon Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 123, 124
dedications, after plataea Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
dedications, after salamis Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
delphi Edmunds, Greek Myth (2021) 11; Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
delphi and delphians, dedications at Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 123
delphi and delphians, temple of apollo Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
delphi and delphians Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
delphic oracle, to athenians Mikalson, Herodotus and Religion in the Persian Wars (2003) 130, 204
delphic oracle, wooden wall, Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
demades Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
demeter, and kore Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
demeter Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
diocleides Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
dionysia, athenian Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
dionysus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
dioskouroi Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
dithyramb Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
earth Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
echetlaeus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 130
echetlaeus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
edge of the world Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
egretes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
eirene Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
elektran gate Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
eleusis Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
elis Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
epinikia, and gift-exchange Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
epinikia, in civic festivals Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
epinikia, re-performance of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
epitaphs, from marathon Mikalson, Herodotus and Religion in the Persian Wars (2003) 33
erechtheus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
erekhtheion Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
ethnos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
eukleia, goddess of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33
eumenes ii Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
evacuation of athens Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
festival Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
festivals, civic Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
festivals, in delphi Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
festivals, of heracles of marathon Mikalson, Herodotus and Religion in the Persian Wars (2003) 204
festivals, panathenaia of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
firstfruits Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 124
food Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
gauls Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
ghost, embodied Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
ghosts Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
hades Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
hephaisteion Edmunds, Greek Myth (2021) 11
heracles, of marathon Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 204
heracles Edmunds, Greek Myth (2021) 11
herakles, children of Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
herakles, cult of Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
herakles, dual character as both god and hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
herakles Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
herms Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
hero Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
herodotus Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
heroes and heroines, of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
heroes and heroines, of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 130, 204
heroes and heroines, of athens (eponymous) Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
heroes and heroines, of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
heroes and heroines, of elaeus Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
heroes and heroines Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
heros iatros Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
hipparchus of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
hippias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
hippothoön, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
honors, as gifts (not counter-gifts) Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
honors, controversy surrounding Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
horticulturist, at thebes Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
horticulturist, promachos Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
hypodektes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
impiety, of violating and destroying sanctuaries Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
isocrates, in general Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3, 11
kerameikos Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
leos, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
lycurgus, civic programme and leadership Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
lykourgos, genos Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
lykourgos (statesman) Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
macedon(ia), macedonians, athens under control of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
mantinea Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
marathon, battle of, painting in the stoa poikile Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3, 11
marathon, battle of, topos of athenian praise Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
marathon, battle of Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
marathon, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34
marathon Bowie, Essays on Ancient Greek Literature and Culture (2021) 682; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
marathonian bull Edmunds, Greek Myth (2021) 11
masistius of persia Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
medea Edmunds, Greek Myth (2021) 11
megacles of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 123, 124
megara Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40; Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
memory, athenian, dynamics of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
memory, athenian, in the physical cityscape Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
military commanders, honors for Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
miltiades, as victor at marathon Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
miltiades, in the stoa poikile Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
miltiades, statue in the theatre Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
miltiades Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71, 168
miltiades the younger of athens, memorials of Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34
mithridates Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
mortal side of hero Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
mt cronius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
myth, in the cityscape Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
myth, local Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
neleus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
oenus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
oeta, mount, and heracles Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 739
olympian gods Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
omens, to spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
oracle (divine message) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
panathenaea Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
pandion, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34
pausanias Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
pausanias (writer) Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
pausanias the periegete Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
peisistratus Edmunds, Greek Myth (2021) 11
peleus, hero of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
pericles, athens in the age of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
pericles Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
persians Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
phidias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 34, 124
philaid Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
phye of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 123, 124
phylacus, hero of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
piety Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 739
pindar Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
pisistratus Mikalson, Herodotus and Religion in the Persian Wars (2003) 123, 124
plataea, plataeans, at marathon Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
plataeans Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 123
ploughing, ritual Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
plutarch Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
polyeuctus of sphettus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
polygnotus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3, 11
poseidon, erechtheus Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
poseidon, of isthmia Mikalson, Herodotus and Religion in the Persian Wars (2003) 123
poseidon Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
prayers Mikalson, Herodotus and Religion in the Persian Wars (2003) 124, 130
private sacrifices, to heroes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
proedria, for athletes Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
protesilaus, hero of elaeus Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
prytaneion Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 188
psukhē/ai Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
public buildings Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
pyrrhus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
pythia of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
revenant Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
roman sources of greek religion Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
salamis Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
scyros Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
ship numbers, as topos of athenian praise Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
sitêsis, for athletes Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
skira Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
skiron Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 645
snake Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
sosipolis Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
sparta, spartans, in the pre-leuctra period Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
spectre Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
statue, divine Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
statues, of military commanders Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
statues, of pericles Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
statues (honorific), in the athenian agora Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3
statues (honorific), in the theatre Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
stoa in athens Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 62
stoa poecile Bowie, Essays on Ancient Greek Literature and Culture (2021) 682
stoa poikile Edmunds, Greek Myth (2021) 11; Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71, 168; Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 3, 11
sulla, lucius cornelius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
taxilus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
tegeans Mikalson, Herodotus and Religion in the Persian Wars (2003) 123
telamon, hero of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
thasos Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
theater of dionysus Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 168
theatre of dionysus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
thebans Mikalson, Herodotus and Religion in the Persian Wars (2003) 130
thebes, cult Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
thebes, thebans, decree for the athenian exiles Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
thebes Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 40
themistocles, and salamis Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
themistocles, decree of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 11
theogenes Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
theseus, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 33, 34, 130, 204
theseus Bowie, Essays on Ancient Greek Literature and Culture (2021) 682; Gazis and Hooper, Aspects of Death and the Afterlife in Greek Literature (2021) 42
thyia (festival) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
tomb, of the ordinary dead' Ekroth, The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period (2013) 21
tradition, traditional Ercolani and Giordano,Literature in Ancient Greek Culture: The Comparative Perspective (2016) 62
troy Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
tyrants, and epinikia Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 71
women Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 166
zeus, eleutherios of plataea Mikalson, Herodotus and Religion in the Persian Wars (2003) 123
zeus, olympios of olympia Mikalson, Herodotus and Religion in the Persian Wars (2003) 123
zeus Mikalson, Herodotus and Religion in the Persian Wars (2003) 124