Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 1.27.1

κεῖται δὲ ἐν τῷ ναῷ τῆς Πολιάδος Ἑρμῆς ξύλου, Κέκροπος εἶναι λεγόμενον ἀνάθημα, ὑπὸ κλάδων μυρσίνης οὐ σύνοπτον. ἀναθήματα δὲ ὁπόσα ἄξια λόγου, τῶν μὲν ἀρχαίων δίφρος ὀκλαδίας ἐστὶ Δαιδάλου ποίημα, λάφυρα δὲ ἀπὸ Μήδων Μασιστίου θώραξ, ὃς εἶχεν ἐν Πλαταιαῖς τὴν ἡγεμονίαν τῆς ἵππου, καὶ ἀκινάκης Μαρδονίου λεγόμενος εἶναι. Μασίστιον μὲν δὴ τελευτήσαντα ὑπὸ τῶν Ἀθηναίων οἶδα ἱππέων· Μαρδονίου δὲ μαχεσαμένου Λακεδαιμονίοις ἐναντία καὶ ὑπὸ ἀνδρὸς Σπαρτιάτου πεσόντος οὐδʼ ἂν ὑπεδέξαντο ἀρχὴν οὐδὲ ἴσως Ἀθηναίοις παρῆκαν φέρεσθαι Λακεδαιμόνιοι τὸν ἀκινάκην. 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.

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

11 results
1. Homer, Iliad, 24.347 (8th cent. BCE - 7th cent. BCE) 24.347. /With this in his hand the strong Argeiphontes flew, and quickly came to Troy-land and the Hellespont. Then went he his way in the likeness of a young man that is a prince, with the first down upon his lip, in whom the charm of youth is fairest.Now when the others had driven past the great barrow of Ilus
2. Homeric Hymns, To Hermes, 551 (8th cent. BCE - 6th cent. BCE) 551. Who trusts in birds that idly chatter and
3. Herodotus, Histories, 1.50-1.51, 2.51, 5.55-5.56, 5.62-5.64, 5.72, 5.77, 7.140-7.141, 9.85 (5th cent. BCE - 5th cent. BCE) 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. 2.51. These customs, then, and others besides, which I shall indicate, were taken by the Greeks from the Egyptians. It was not so with the ithyphallic images of Hermes; the production of these came from the Pelasgians, from whom the Athenians were the first Greeks to take it, and then handed it on to others. ,For the Athenians were then already counted as Greeks when the Pelasgians came to live in the land with them and thereby began to be considered as Greeks. Whoever has been initiated into the rites of the Cabeiri, which the Samothracians learned from the Pelasgians and now practice, understands what my meaning is. ,Samothrace was formerly inhabited by those Pelasgians who came to live among the Athenians, and it is from them that the Samothracians take their rites. ,The Athenians, then, were the first Greeks to make ithyphallic images of Hermes, and they did this because the Pelasgians taught them. The Pelasgians told a certain sacred tale about this, which is set forth in the Samothracian mysteries. 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 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 9.85. But the Greeks, when they had divided the spoils at Plataea, buried each contingent of their dead in a separate place. The Lacedaemonians made three tombs; there they buried their “irens,” among whom were Posidonius, Amompharetus, Philocyon, and Callicrates. ,In one of the tombs, then, were the “irens,” in the second the rest of the Spartans, and in the third the helots. This, then is how the Lacedaemonians buried their dead. The Tegeans, however, buried all theirs together in a place apart, and the Athenians did similarly with their own dead. So too did the Megarians and Phliasians with those who had been killed by the horsemen. ,All the tombs of these peoples were filled with dead; but as for the rest of the states whose tombs are to be seen at Plataeae, their tombs are but empty barrows that they built for the sake of men that should come after, because they were ashamed to have been absent from the battle. There is one there called the tomb of the Aeginetans, which, as I learn by inquiry, was built as late as ten years after, at the Aeginetans' desire, by their patron and protector Cleades son of Autodicus, a Plataean.
4. Thucydides, The History of The Peloponnesian War, 1.132, 6.28 (5th cent. BCE - 4th cent. BCE)
5. Demosthenes, Against Androtion, 75 (4th cent. BCE - 4th cent. BCE)
6. Demosthenes, Orations, 24.129 (4th cent. BCE - 4th cent. BCE)
7. Pliny The Elder, Natural History, 36.14 (1st cent. CE - 1st cent. CE)
8. Plutarch, Aristides, 11.3-11.8, 19.5 (1st cent. CE - 2nd cent. CE)
9. Plutarch, Moralia, 869d (1st cent. CE - 2nd cent. CE)
10. Plutarch, Themistocles, 22.1-22.2, 31.1 (1st cent. CE - 2nd cent. CE)
11. Pausanias, Description of Greece, 1.15.3, 1.28.2, 8.39.6, 10.14.5-10.14.6 (2nd cent. CE - 2nd cent. CE) 1.15.3. 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. 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. 8.39.6. The image of Hermes in the gymnasium is like to one dressed in a cloak; but the statue does not end in feet, but in the square shape. A temple also of Dionysus is here, who by the inhabitants is surnamed Acratophorus, but the lower part of the image cannot be seen for laurel-leaves and ivy. As much of it as can be seen is painted . . . with cinnabar to shine. It is said to be found by the Iberians along with the gold. 10.14.5. The Greeks who fought against the king, besides dedicating at Olympia a bronze Zeus, dedicated also an Apollo at Delphi, from spoils taken in the naval actions at Artemisium and Salamis . There is also a story that Themistocles came to Delphi bringing with him for Apollo some of the Persian spoils. He asked whether he should dedicate them within the temple, but the Pythian priestess bade him carry them from the sanctuary altogether. The part of the oracle referring to this runs as follows:— The splendid beauty of the Persian's spoils Set not within my temple. Despatch them home speedily. 10.14.6. Now I greatly marveled that it was from Themistocles alone that the priestess refused to accept Persian spoils. Some thought that the god would have rejected alike all offerings from Persian spoils, if like Themistocles the others had inquired of Apollo before making their dedication. Others said that the god knew that Themistocles would become a suppliant of the Persian king, and refused to take the gifts so that Themistocles might not by a dedication render the Persian's enmity unappeasable. The expedition of the barbarian against Greece we find foretold in the oracles of Bacis, and Euclus wrote his verses about it at an even earlier date.

Subjects of this text:

subject	book bibliographic info
acropolis, athens, erechtheum	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
aeginetans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
alcibiades, mutilation of herms by	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
androtion, as politician and litigant	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
antheia	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
aphrodite, pythios of delphi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
apollo, hermes and	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
artaxates	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
artaxerxes	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
artaxerxes iii, artemisium, battle of	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
artemis, aristoboule of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
artemis	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
artoxares	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
athena, polias of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
athena, promachos of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
athena	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
athena polias	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
athene	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
athenians, dedications of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103, 104, 124
athenians, sacrifices of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
athenians, treatment of dead	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
athenians, vows of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
berlin painter, amphora with hermes and satyr	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
cabiri and cabiric mystery cults	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
cecrops	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
chariton	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
cleades of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
cleomenes of sparta, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
crowns, honorific, for athens	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
cult images, aniconic	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
cult images	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
daimones	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
datis	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
dead, treatment of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
decelea	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
dedications, after marathon	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
dedications, after plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103, 104, 124
dedications, by greek individuals	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
delphi and delphians, dedications at	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
delphic oracle, to aristides	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
delphic oracle, to themistocles	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
delphic oracle, wooden wall,	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
diodorus (speaker of demosthenes 22 and 24)	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
dionysus	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
dress	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
eisphora	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
erechtheum, acropolis, athens	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
erechtheum	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
eunuchs	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
euripides	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
festivals, panathenaia of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
firstfruits	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
glaucetes	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
hera	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
hermes, apollo and	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes, as daimon	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes, cult and rites	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes, dead, association with	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes, images and iconography	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes, magic wand of	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes, sacrifices for	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
hermes	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
herms	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
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
homer, on hermes	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
houses, invasion of	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
isocrates, appealed to by demosthenes	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
ktesias	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
lenaea vases	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
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) 117
mardonius	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
masistius of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104, 124
megacles of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
megarians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
melanopus	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
mysteries, phallic rites in	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
mysteries, samothracian mysteries	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
mystery cults, cabiri and cabiric mystery cults	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
myths, aetiological	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87
oaths, of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
oligarchs, oligarchy, legislators as oligarchic	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
omens, to spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
pausanias of sparta, delphi dedication and	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
pelasgians	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
peloponnesian war, beginning and course of	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
pericles, in thucydides	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
phallic rites	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
phidias of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
philochorus	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
phye of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
pillars/columns, herms	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
pisistratus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
plataea, plataeans, battle of	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
pompeia	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
prayers	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104, 124
pythia of delphi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124
sacrifice/sacrificial rituals, for hermes	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
sacrifices	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
samothracian mysteries	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
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) 117
sparta, spartans, in the peloponnesian war	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
spartans, treatment of dead	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104, 124
sphragitid nymphs of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
tegeans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
temple dedications	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
temples	Steiner, Images in Mind: Statues in Archaic and Classical Greek Literature and Thought (2001) 87; Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
the dead, hermes associated with	Simon, Zeyl, and Shapiro,, The Gods of the Greeks (2021) 333
themistocles of athens, dedications of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
themistocles of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
thirty, the (oligarchs), memory of	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
timocrates of crioa	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
tropes and imagery associated with	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
trophy, trophies'	Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 117
vows	Mikalson, Herodotus and Religion in the Persian Wars (2003) 104
washing statues	Stephens and Winkler, Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary (1995) 284
xerxes of persia, impieties of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
zeus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 124