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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 1.8.5


οὐ πόρρω δὲ ἑστᾶσιν Ἁρμόδιος καὶ Ἀριστογείτων οἱ κτείναντες Ἵππαρχον· αἰτία δὲ ἥτις ἐγένετο καὶ τὸ ἔργον ὅντινα τρόπον ἔπραξαν, ἑτέροις ἐστὶν εἰρημένα. τῶν δὲ ἀνδριάντων οἱ μέν εἰσι Κριτίου τέχνη, τοὺς δὲ ἀρχαίους ἐποίησεν Ἀντήνωρ · Ξέρξου δέ, ὡς εἷλεν Ἀθήνας ἐκλιπόντων τὸ ἄστυ Ἀθηναίων, ἀπαγαγομένου καὶ τούτους ἅτε λάφυρα, κατέπεμψεν ὕστερον Ἀθηναίοις Ἀντίοχος.Hard by stand statues of Harmodius and Aristogiton, who killed Hipparchus. 514 B.C. The reason of this act and the method of its execution have been related by others; of the figures some were made by Critius fl. c. 445 B.C., the old ones being the work of Antenor. When Xerxes took Athens after the Athenians had abandoned the city he took away these statues also among the spoils, but they were afterwards restored to the Athenians by Antiochus.


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

23 results
1. Aristophanes, Lysistrata, 632-635, 631 (5th cent. BCE - 4th cent. BCE)

631. ἀλλ' ἐμοῦ μὲν οὐ τυραννεύσους', ἐπεὶ φυλάξομαι
2. Herodotus, Histories, 1.157-1.160, 5.55-5.57, 6.75, 6.79, 6.91 (5th cent. BCE - 5th cent. BCE)

1.157. After giving these commands on his journey, he marched away into the Persian country. But Pactyes, learning that an army sent against him was approaching, was frightened and fled to Cyme . ,Mazares the Mede, when he came to Sardis with the part that he had of Cyrus' host and found Pactyes' followers no longer there, first of all compelled the Lydians to carry out Cyrus' commands; and by his order they changed their whole way of life. ,After this, he sent messengers to Cyme demanding that Pactyes be surrendered. The Cymaeans resolved to make the god at Branchidae their judge as to what course they should take; for there was an ancient place of divination there, which all the Ionians and Aeolians used to consult; the place is in the land of Miletus, above the harbor of Panormus . 1.158. The men of Cyme, then, sent to Branchidae to inquire of the shrine what they should do in the matter of Pactyes that would be most pleasing to the gods; and the oracle replied that they must surrender Pactyes to the Persians. ,When this answer came back to them, they set about surrendering him. But while the greater part were in favor of doing this, Aristodicus son of Heraclides, a notable man among the citizens, stopped the men of Cyme from doing it; for he did not believe the oracle and thought that those who had inquired of the god spoke falsely; until at last a second band of inquirers was sent to inquire concerning Pactyes, among whom was Aristodicus. 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.” 1.160. When the Cymaeans heard this answer, they sent Pactyes away to Mytilene ; for they were anxious not to perish for delivering him up or to be besieged for keeping him with them. ,Then Mazares sent a message to Mytilene demanding the surrender of Pactyes, and the Mytilenaeans prepared to give him, for a price; I cannot say exactly how much it was, for the bargain was never fulfilled; ,for when the Cymaeans learned what the Mytilenaeans were about, they sent a ship to Lesbos and took Pactyes away to Chios . From there he was dragged out of the temple of City-guarding Athena and delivered up by the Chians, ,who received in return Atarneus, which is a district in Mysia opposite Lesbos . The Persians thus received Pactyes and kept him guarded, so that they might show him to Cyrus; ,and for a long time no one would use barley meal from this land of Atarneus in sacrifices to any god, or make sacrificial cakes of what grew there; everything that came from that country was kept away from any sacred rite. 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. 5.57. Now the Gephyraean clan, of which the slayers of Hipparchus were members, claim to have come at first from Eretria, but my own enquiry shows that they were among the Phoenicians who came with Cadmus to the country now called Boeotia. In that country the lands of Tanagra were allotted to them, and this is where they settled. ,The Cadmeans had first been expelled from there by the Argives, and these Gephyraeans were forced to go to Athens after being expelled in turn by the Boeotians. The Athenians received them as citizens of their own on set terms, debarring them from many practices not deserving of mention here. 6.75. When the Lacedaemonians learned that Cleomenes was doing this, they took fright and brought him back to Sparta to rule on the same terms as before. Cleomenes had already been not entirely in his right mind, and on his return from exile a mad sickness fell upon him: any Spartan that he happened to meet he would hit in the face with his staff. ,For doing this, and because he was out of his mind, his relatives bound him in the stocks. When he was in the stocks and saw that his guard was left alone, he demanded a dagger; the guard at first refused to give it, but Cleomenes threatened what he would do to him when he was freed, until the guard, who was a helot, was frightened by the threats and gave him the dagger. ,Cleomenes took the weapon and set about slashing himself from his shins upwards; from the shin to the thigh he cut his flesh lengthways, then from the thigh to the hip and the sides, until he reached the belly, and cut it into strips; thus he died, as most of the Greeks say, because he persuaded the Pythian priestess to tell the tale of Demaratus. The Athenians alone say it was because he invaded Eleusis and laid waste the precinct of the gods. The Argives say it was because when Argives had taken refuge after the battle in their temple of Argus he brought them out and cut them down, then paid no heed to the sacred grove and set it on fire. 6.79. Then Cleomenes' plan was this: He had with him some deserters from whom he learned the names, then he sent a herald calling by name the Argives that were shut up in the sacred precinct and inviting them to come out, saying that he had their ransom. (Among the Peloponnesians there is a fixed ransom of two minae to be paid for every prisoner.) So Cleomenes invited about fifty Argives to come out one after another and murdered them. ,Somehow the rest of the men in the temple precinct did not know this was happening, for the grove was thick and those inside could not see how those outside were faring, until one of them climbed a tree and saw what was being done. Thereafter they would not come out at the herald's call. 6.91. But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. ,They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles.
3. Isaeus, On The Estate of Dicaeogenes, 46 (5th cent. BCE - 4th cent. BCE)

4. Plato, Hipparchus, None (5th cent. BCE - 4th cent. BCE)

228b. Soc. Hush, hush! Why, surely it would be wrong of me not to obey a good and wise person. Fr. Who is that? And to what are you referring now? Soc. I mean my and your fellow-citizen, Pisistratus’s son Hipparchus, of Philaidae, who was the eldest and wisest of Pisistratus’s sons, and who, among the many goodly proofs of wisdom that he showed, first brought the poems of Homer into this country of ours, and compelled the rhapsodes at the Panathenaea to recite them in relay, one man following on another, a
5. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

182c. and all training in philosophy and sports, to be disgraceful, because of their despotic government; since, I presume, it is not to the interest of their princes to have lofty notions engendered in their subjects, or any strong friendships and communions; all of which Love is pre-eminently apt to create. It is a lesson that our despots learnt by experience; for Aristogeiton’s love and Harmodius’s friendship grew to be so steadfast that it wrecked their power. Thus where it was held a disgrace to gratify one’s lover, the tradition is due to the evil ways of those who made such a law—
6. Thucydides, The History of The Peloponnesian War, 1.20.1-1.20.3, 6.53.3, 6.57.3 (5th cent. BCE - 4th cent. BCE)

1.20.1. Having now given the result of my inquiries into early times, I grant that there will be a difficulty in believing every particular detail. The way that most men deal with traditions, even traditions of their own country, is to receive them all alike as they are delivered, without applying any critical test whatever. 1.20.2. The general Athenian public fancy that Hipparchus was tyrant when he fell by the hands of Harmodius and Aristogiton; not knowing that Hippias, the eldest of the sons of Pisistratus, was really supreme, and that Hipparchus and Thessalus were his brothers; and that Harmodius and Aristogiton suspecting, on the very day, nay at the very moment fixed on for the deed, that information had been conveyed to Hippias by their accomplices, concluded that he had been warned, and did not attack him, yet, not liking to be apprehended and risk their lives for nothing, fell upon Hipparchus near the temple of the daughters of Leos, and slew him as he was arranging the Panathenaic procession. 1.20.3. There are many other unfounded ideas current among the rest of the Hellenes, even on matters of contemporary history which have not been obscured by time. For instance, there is the notion that the Lacedaemonian kings have two votes each, the fact being that they have only one; and that there is a company of Pitane, there being simply no such thing. So little pains do the vulgar take in the investigation of truth, accepting readily the first story that comes to hand. 6.53.3. The commons had heard how oppressive the tyranny of Pisistratus and his sons had become before it ended, and further that that tyranny had been put down at last, not by themselves and Harmodius, but by the Lacedaemonians, and so were always in fear and took everything suspiciously. 6.57.3. and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leocorium recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him.
7. Aeschines, Against Timarchus, 25 (4th cent. BCE - 4th cent. BCE)

8. Aristotle, Athenian Constitution, 8.4, 16.10, 18.1-18.6, 58.1 (4th cent. BCE - 4th cent. BCE)

9. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)

10. Demosthenes, Orations, 19.280 (4th cent. BCE - 4th cent. BCE)

11. Diodorus Siculus, Historical Library, 15.33.4 (1st cent. BCE - 1st cent. BCE)

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.
12. Arrian, Anabasis of Alexander, 3.16.7-3.16.8, 4.10.3, 7.19.2 (1st cent. CE

3.16.7. ἀφίκετο δὲ ἐς Σοῦσα Ἀλέξανδρος ἐκ Βαβυλῶνος ἐν ἡμέραις εἴκοσι· καὶ παρελθὼν ἐς τὴν πόλιν τά τε χρήματα παρέλαβεν ὄντα ἀργυρίου τάλαντα ἐς πεντακισμύρια καὶ τὴν ἄλλην κατασκευὴν τὴν βασιλικήν. πολλὰ δὲ καὶ ἄλλα κατελήφθη αὐτοῦ, ὅσα Ξέρξης ἀπὸ τῆς Ἑλλάδος ἄγων ἦλθε, τά τε ἄλλα καὶ Ἁρμοδίου καὶ Ἀριστογείτονος χαλκαῖ εἰκόνες. 3.16.8. καὶ ταύτας Ἀθηναίοις ὀπίσω πέμπει Ἀλέξανδρος, καὶ νῦν κεῖνται Ἀθήνησιν ἐν Κεραμεικῷ αἱ εἰκόνες, ᾗ ἄνιμεν ἐς πόλιν, καταντικρὺ μάλιστα τοῦ Μητρῴου, οὐ μακρὰν τῶν Εὐδανέμων τοῦ βωμοῦ· ὅστις δὲ μεμύηται ταῖν θεαῖν ἐν Ἐλευσῖνι, οἶδε τοῦ Εὐδανέμου τὸν βωμὸν ἐπὶ τοῦ δαπέδου ὄντα. 4.10.3. εἰσὶ δὲ οἳ καὶ τάδε ἀνέγραψαν, ὡς ἄρα ἤρετο αὐτόν ποτε Φιλώτας ὅντινα οἴοιτο μάλιστα τιμηθῆναι πρὸς τῆς Ἀθηναίων πόλεως· τὸν δὲ ἀποκρίνασθαι Ἁρμόδιον καὶ Ἀριστογείτονα, ὅτι τὸν ἕτερον τοῖν τυράννοιν ἔκτειναν καὶ τυραννίδα ὅτι κατέλυσαν. 7.19.2. ὅσους δὲ ἀνδριάντας ἢ ὅσα ἀγάλματα ἢ εἰ δή τι ἄλλο ἀνάθημα ἐκ τῆς Ἑλλάδος Ξέρξης ἀνεκόμισεν ἐς Βαβυλῶνα ἢ ἐς Πασαργάδας ἢ ἐς Σοῦσα ἢ ὅπῃ ἄλλῃ τῆς Ἀσίας, ταῦτα δοῦναι ἄγειν τοῖς πρέσβεσι· καὶ τὰς Ἁρμοδίου καὶ Ἀριστογείτονος εἰκόνας τὰς χαλκᾶς οὕτω λέγεται ἀπενεχθῆναι ὀπίσω ἐς Ἀθήνας καὶ τῆς Ἀρτέμιδος τῆς Κελκέας τὸ ἕδος.
13. Dio Chrysostom, Orations, 37.41 (1st cent. CE

37.41.  And I know that Harmodius and Aristogeiton have served as slaves in Persia, and that fifteen hundred statues of Demetrius of Phalerum have all been pulled down by the Athenians on one and the same day. Aye, they have even dared to empty chamber-pots on King Philip. Yes, the Athenians poured urine on his statue — but he poured on their city blood and ashes and dust. In fact it was enough to arouse righteous indignation that they should class the same man now among the gods and now not even among human beings.
14. Pliny The Elder, Natural History, 34.16-34.17, 34.69-34.70 (1st cent. CE - 1st cent. CE)

15. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE)

16. Plutarch, Solon, 19.4 (1st cent. CE - 2nd cent. CE)

19.4. This surely proves to the contrary that the council of the Areiopagus was in existence before the archonship and legislation of Solon. For how could men have been condemned in the Areiopagus before the time of Solon, if Solon was the first to give the council of the Areiopagus its jurisdiction? Perhaps, indeed, there is some obscurity in the document, or some omission, and the meaning is that those who had been convicted on charges within the cognizance of those who were Areiopagites and ephetai and prytanes when the law was published, should remain disfranchised while those convicted on all other charges should recover their rights and franchises. This question, however, my reader must decide for himself.
17. Plutarch, Themistocles, 22.3 (1st cent. CE - 2nd cent. CE)

18. Valerius Maximus, Memorable Deeds And Sayings, None (1st cent. CE - 1st cent. CE)

19. Aelian, Varia Historia, 8.16 (2nd cent. CE - 3rd cent. CE)

20. Lucian, The Lover of Lies, 18 (2nd cent. CE - 2nd cent. CE)

21. Pausanias, Description of Greece, 1.1.2, 1.3.2, 1.16.1, 1.18.3, 1.22.6-1.22.7, 1.24.3, 1.24.7, 1.29.15, 8.46.3 (2nd cent. CE - 2nd cent. CE)

1.1.2. The Peiraeus was a parish from early times, though it was not a port before Themistocles became an archon of the Athenians. 493 B.C. Their port was Phalerum, for at this place the sea comes nearest to Athens, and from here men say that Menestheus set sail with his fleet for Troy, and before him Theseus, when he went to give satisfaction to Minos for the death of Androgeos. But when Themistocles became archon, since he thought that the Peiraeus was more conveniently situated for mariners, and had three harbors as against one at Phalerum, he made it the Athenian port. Even up to my time there were docks there, and near the largest harbor is the grave of Themistocles. For it is said that the Athenians repented of their treatment of Themistocles, and that his relations took up his bones and brought them from Magnesia . And the children of Themistocles certainly returned and set up in the Parthenon a painting, on which is a portrait of Themistocles. 1.3.2. Near the portico stand Conon, Timotheus his son and Evagoras Evagoras was a king of Salamis in Cyprus, who reigned from about 410 to 374 B.C. He favoured the Athenians, and helped Conon to defeat the Spartan fleet off Cnidus in 394 B.C. King of Cyprus, who caused the Phoenician men-of-war to be given to Conon by King Artaxerxes. This he did as an Athenian whose ancestry connected him with Salamis, for he traced his pedigree back to Teucer and the daughter of Cinyras. Here stands Zeus, called Zeus of Freedom, and the Emperor Hadrian, a benefactor to all his subjects and especially to the city of the Athenians. 1.16.1. Here are placed bronze statues, one, in front of the portico, of Solon, who composed the laws for the Athenians 594 B.C., and, a little farther away, one of Seleucus, whose future prosperity was foreshadowed by unmistakable signs. When he was about to set forth from Macedonia with Alexander, and was sacrificing at Pella to Zeus, the wood that lay on the altar advanced of its own accord to the image and caught fire without the application of a light. On the death of Alexander, Seleucus, in fear of Antigonus, who had arrived at Babylon, fled to Ptolemy, son of Lagus, and then returned again to Babylon . On his return he overcame the army of Antigonus and killed Antigonus himself, afterwards capturing Demetrius, son of Antigonus, who had advanced with an army. 1.18.3. Hard by is the Prytaneum (Town-hall), in which the laws of Solon are inscribed, and figures are placed of the goddesses Peace and Hestia (Hearth), while among the statues is Autolycus the pancratiast. See Paus. 1.35.6 . For the likenesses of Miltiades and Themistocles have had their titles changed to a Roman and a Thracian. 1.22.6. On the left of the gateway is a building with pictures. Among those not effaced by time I found Diomedes taking the Athena from Troy, and Odysseus in Lemnos taking away the bow of Philoctetes. There in the pictures is Orestes killing Aegisthus, and Pylades killing the sons of Nauplius who had come to bring Aegisthus succor. And there is Polyxena about to be sacrificed near the grave of Achilles. Homer did well in passing by this barbarous act. I think too that he showed poetic insight in making Achilles capture Scyros, differing entirely from those who say that Achilles lived in Scyros with the maidens, as Polygnotus has re presented in his picture. He also painted Odysseus coming upon the women washing clothes with Nausicaa at the river, just like the description in Homer. There are other pictures, including a portrait of Alcibiades 1.22.7. and in the picture are emblems of the victory his horses won at Nemea . There is also Perseus journeying to Seriphos, and carrying to Polydectes the head of Medusa, the legend about whom I am unwilling to relate in my description of Attica . Included among the paintings—I omit the boy carrying the water-jars and the wrestler of Timaenetus An unknown painter. —is Musaeus. I have read verse in which Musaeus receives from the North Wind the gift of flight, but, in my opinion, Onomacritus wrote them, and there are no certainly genuine works of Musaeus except a hymn to Demeter written for the Lycomidae. 1.24.3. I have already stated that the Athenians are far more devoted to religion than other men. They were the first to surname Athena Ergane (Worker); they were the first to set up limbless Hermae, and the temple of their goddess is shared by the Spirit of Good men. Those who prefer artistic workmanship to mere antiquity may look at the following: a man wearing a helmet, by Cleoetas, whose nails the artist has made of silver, and an image of Earth beseeching Zeus to rain upon her; perhaps the Athenians them selves needed showers, or may be all the Greeks had been plagued with a drought. There also are set up Timotheus the son of Conon and Conon himself; Procne too, who has already made up her mind about the boy, and Itys as well—a group dedicated by Alcamenes. Athena is represented displaying the olive plant, and Poseidon the wave 1.24.7. The statue of Athena is upright, with a tunic reaching to the feet, and on her breast the head of Medusa is worked in ivory. She holds a statue of Victory about four cubits high, and in the other hand a spear; at her feet lies a shield and near the spear is a serpent. This serpent would be Erichthonius. On the pedestal is the birth of Pandora in relief. Hesiod and others have sung how this Pandora was the first woman; before Pandora was born there was as yet no womankind. The only portrait statue I remember seeing here is one of the emperor Hadrian, and at the entrance one of Iphicrates, A famous Athenian soldier.fl. 390 B.C. who accomplished many remarkable achievements. 1.29.15. Here also are buried Conon and Timotheus, father and son, the second pair thus related to accomplish illustrious deeds, Miltiades and Cimon being the first; Zeno too, the son of Mnaseas and Chrysippus Stoic philosophers. of Soli, Nicias the son of Nicomedes, the best painter from life of all his contemporaries, Harmodius and Aristogeiton, who killed Hipparchus, the son of Peisistratus; there are also two orators, Ephialtes, who was chiefly responsible for the abolition of the privileges of the Areopagus 463-1 B.C., and Lycurgus, A contemporary of Demosthenes. the son of Lycophron; 8.46.3. Xerxes, too, the son of Dareius, the king of Persia, apart from the spoil he carried away from the city of Athens, took besides, as we know, from Brauron the image of Brauronian Artemis, and furthermore, accusing the Milesians of cowardice in a naval engagement against the Athenians in Greek waters, carried away from them the bronze Apollo at Branchidae . This it was to be the lot of Seleucus afterwards to restore to the Milesians, but the Argives down to the present still retain the images they took from Tiryns ; one, a wooden image, is by the Hera, the other is kept in the sanctuary of Lycian Apollo.
22. Andocides, Orations, 1.96-1.98

23. Andocides, Orations, 1.96-1.98



Subjects of this text:

subject book bibliographic info
achaemenids Gruen, Rethinking the Other in Antiquity (2011) 51
acragas Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
aeginetans Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
agora, athenian, monumental features Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
agora, athenian, space Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
alcibiades son of cleinias, memory of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
alexander iii of macedon vii Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
antenor, statue group of athenian tyrannicides Gruen, Rethinking the Other in Antiquity (2011) 51
antenor Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208, 396
anti-tyrannical legislation Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
antileon Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
antiochus i Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
antipater Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208, 209, 396
aphrodite, of didyma Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
areopagus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209
argives Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
aristides Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
aristogeiton Gruen, Rethinking the Other in Antiquity (2011) 51
aristogeiton (tyrant-slayer) Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209, 396
aristogiton, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
arrian Gruen, Rethinking the Other in Antiquity (2011) 51
artemis, brauronia of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
asylum Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
athena, polias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
athenian democratic ideology Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208, 209
chabrias, statue Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
chariton Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
clement of alexandria Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 454, 461
cleomenes of sparta, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
comedy, and the past Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
conon, and timotheus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
conon, statue of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
cymaeans Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
demeter, of aegina Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
democracy, athenian Gruen, Rethinking the Other in Antiquity (2011) 51
demophantus decree Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
didyma Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
dinarchus of corinth (politician) Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208, 209
dio chrysostomos/dion of prusa Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 461
dracon Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
elgin throne Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 396
epitaphia Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 77
eucrates Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
greek gods, statues (representation of gods) Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 454
harmodios and aristogeiton, cult Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 77
harmodios and aristogeiton, honours for Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 77
harmodios and aristogeiton, tyrannicides Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 77
harmodius, hero of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
harmodius Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209, 396
harmodius (tyrannicide), in oratory in general Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
heraclea Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
heroes and heroines, of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
hipparchos, son of peisistratos, death of Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 77
hipparchus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208, 209, 396
hipparchus of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
hipparinus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
hippias, son of peisistratos, tyranny Shear, Serving Athena: The Festival of the Panathenaia and the Construction of Athenian Identities (2021) 77
hippias of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
impiety, of violating and destroying sanctuaries Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
impiety, of violating asylum Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
iphicrates, statue of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
isocrates, in general Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
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) 17
marathon Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 396
melanippus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
memory, athenian, dynamics of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
memory, athenian, in the physical cityscape Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
milesians Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
miltiades, in the stoa poikile Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
miltiades, statue in the theatre Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
nesiotes Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 396
panathenaic prize amphorae Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 396
pausanias (writer) Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
pausaniass description of greece Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 461
peisistratids Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
pella Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209
persae, and greek culture Gruen, Rethinking the Other in Antiquity (2011) 51
persia/persians Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 454
persians, and greek culture Gruen, Rethinking the Other in Antiquity (2011) 51
persians, and greek legends Gruen, Rethinking the Other in Antiquity (2011) 51
persians, visual representations Gruen, Rethinking the Other in Antiquity (2011) 51
pisistratus Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
platon (comic poet) Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
pollution Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
polygnotus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
propylaea Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
prytaneion Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
sacrifices Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
solon, memory of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
solon of athens Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209
sparta Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209
statue group, of athenian tyrannicides Gruen, Rethinking the Other in Antiquity (2011) 51
statue of, in athens Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
statues, greek Gruen, Rethinking the Other in Antiquity (2011) 51
statues (honorific), in the athenian agora Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
statues (honorific), in the theatre Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
statues (honorific), on the acropolis Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
stoa poikile Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
stoicism Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 454
sulla Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 396
theatre of dionysus Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
themistocles, statues of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
themistocles, tomb of Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
thucydides Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 209
timotheus, associations with other leaders Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
timotheus, statue of, with others Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
tyrannicide Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208
tyrannicides Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 208, 209, 396
visual images, of greeks and persians' Gruen, Rethinking the Other in Antiquity (2011) 51
walls, city (of athens) Westwood, The Rhetoric of the Past in Demosthenes and Aeschines: Oratory, History, and Politics in Classical Athens (2020) 17
wilamowitz-moellendorff, ulrich von Amendola, The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary (2022) 396
xerxes Gruen, Rethinking the Other in Antiquity (2011) 51
xerxes of persia, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 74
xerxes of persia, respect for religious conventions Mikalson, Herodotus and Religion in the Persian Wars (2003) 74