Tiresias: The Ancient Mediterranean Religions Source Database

9125

Pausanias, Description Of Greece, 2.9.6

μετὰ δὲ τὸ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος. After the hero-shrine of Aratus is an altar to Isthmian Poseidon, and also a Zeus Meilichius (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichius is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphictyons in the war at Cirrha . c. 590 B.C. In the market-place under the open sky is a bronze Zeus, a work of Lysippus, Contemporary of Alexander the Great. and by the side of it a gilded Artemis.

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

7 results
1. Herodotus, Histories, 5.67, 5.92, 6.126, 6.128 (5th cent. BCE - 5th cent. BCE) 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 6.126. In the next generation Cleisthenes the tyrant of Sicyon raised that house still higher, so that it grew much more famous in Hellas than it had formerly been. Cleisthenes son of Aristonymus son of Myron son of Andreas had one daughter, whose name was Agariste. He desired to wed her to the best man he could find in Hellas. ,It was the time of the Olympian games, and when he was victor there with a four-horse chariot, Cleisthenes made a proclamation that whichever Greek thought himself worthy to be his son-in-law should come on the sixtieth day from then or earlier to Sicyon, and Cleisthenes would make good his promise of marriage in a year from that sixtieth day. ,Then all the Greeks who were proud of themselves and their country came as suitors, and to that end Cleisthenes had them compete in running and wrestling contests. 6.128. These were the suitors. When they arrived on the appointed day, Cleisthenes first inquired the country and lineage of each; then he kept them with him for a year, testing their manliness and temper and upbringing and manner of life; this he did by consorting with them alone and in company, putting the younger of them to contests of strength, but especially watching their demeanor at the common meal; for as long as he kept them with him, he did everything for them and entertained them with magnificence. ,The suitors that most pleased him were the ones who had come from Athens, and of these Hippocleides son of Tisandrus was judged foremost, both for his manliness and because in ancestry he was related to the Cypselids of Corinth.
2. Pherecydes of Athens, Fragments, 2 (5th cent. BCE - 4th cent. BCE)
3. Thucydides, The History of The Peloponnesian War, 6.56-6.58 (5th cent. BCE - 4th cent. BCE)
4. Diodorus Siculus, Historical Library, 11.26.7 (1st cent. BCE - 1st cent. BCE) 11.26.7.  After this incident Gelon built noteworthy temples to Demeter and Corê out of the spoils, and making a golden tripod of sixteen talents value he set it up in the sacred precinct at Delphi as a thank-offering to Apollo. At a later time he purposed to build a temple to Demeter at Aetna, since she had none in that place; but he did not complete it, his life having been cut short by fate.
5. Diogenes Laertius, Lives of The Philosophers, 1.89 (3rd cent. CE - 3rd cent. CE) 1.89. 6. CLEOBULUSCleobulus, the son of Euagoras, was born at Lindus, but according to Duris he was a Carian. Some say that he traced his descent back to Heracles, that he was distinguished for strength and beauty, and was acquainted with Egyptian philosophy. He had a daughter Cleobuline, who composed riddles in hexameters; she is mentioned by Cratinus, who gives one of his plays her name, in the plural form Cleobulinae. He is also said to have rebuilt the temple of Athena which was founded by Danaus.He was the author of songs and riddles, making some 3000 lines in all.The inscription on the tomb of Midas is said by some to be his:I am a maiden of bronze and I rest upon Midas's tomb. So long as water shall flow and tall trees grow, and the sun shall rise and shine
6. Marcellinus, Vita Thucydidis, 3 (4th cent. CE - 5th cent. CE)
7. Strabo, Geography, 14.1.6 14.1.6. Ephorus says: Miletus was first founded and fortified above the sea by the Cretans, where the Milatos of olden times is now situated, being settled by Sarpedon, who brought colonists from the Cretan Milatos and named the city after that Miletus, the place formerly being in the possession of the Leleges; but later Neleus and his followers fortified the present city. The present city has four harbors, one of which is large enough for a fleet. Many are the achievements of this city, but the greatest is the number of its colonizations; for the Euxine Pontus has been colonized everywhere by these people, as also the Propontis and several other regions. At any rate, Anaximenes of Lampsacus says that the Milesians colonized the islands Icaros and Leros; and, near the Hellespont, Limnae in the Chersonesus, as also Abydus and Arisba and Paesus in Asia; and Artace and Cyzicus in the island of the Cyziceni; and Scepsis in the interior of the Troad. I, however, in my detailed description speak of the other cities, which have been omitted by him. Both Milesians and Delians invoke an Apollo Ulius, that is, as god of health and healing, for the verb ulein means to be healthy; whence the noun ule and the salutation, Both health and great joy to thee; for Apollo is the god of healing. And Artemis has her name from the fact that she makes people Artemeas. And both Helius and Selene are closely associated with these, since they are the causes of the temperature of the air. And both pestilential diseases and sudden deaths are imputed to these gods.

Subjects of this text:

subject	book bibliographic info
agamemnon	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
agorai	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
aguios,apollo karneios	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
aguios	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
agyieus	Gaifman (2012), Aniconism in Greek Antiquity, 288
altar,altars,of the god of the achelous river	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
apollo karinos	Gaifman (2012), Aniconism in Greek Antiquity, 288
apollo karneios	Gaifman (2012), Aniconism in Greek Antiquity, 288
apollo maleata,column of	Gaifman (2012), Aniconism in Greek Antiquity, 288
apollo patroos	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis,cult and rites	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis,dionysus and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis,images and iconography	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis,pillar/column,worshipped in form of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis,theater and tragedy,connection to	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis,torch associated with	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
artemis	Gaifman (2012), Aniconism in Greek Antiquity, 288; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
artemis patroa	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
athena lindia	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
booty	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
cleisthenes of sicyon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97, 102
cleobulus of lindus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97, 102
corcyra	Gaifman (2012), Aniconism in Greek Antiquity, 288
corinth	Gaifman (2012), Aniconism in Greek Antiquity, 288
crowns	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
cult images,aniconic	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
cult images	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
cypselus of corinth	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
delphi	Gaifman (2012), Aniconism in Greek Antiquity, 288
dieuchidas	Gaifman (2012), Aniconism in Greek Antiquity, 288
dionysus,artemis and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
dionysus,theater,as god of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
divinity	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
elite,display by	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
evidence,for apollos column	Gaifman (2012), Aniconism in Greek Antiquity, 288
festivals,promoted by tyrants	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
first sacred war	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
gelon of gela and syracuse	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
generosity	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
heraeum of argos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
hermes	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
ikaria,wooden representation of artemis on	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
karneia painter,volute-krater with artemis entering dionysiac circle,from tarentum	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
lygdamis of naxos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97, 102
megara	Gaifman (2012), Aniconism in Greek Antiquity, 288
minoan-mycenaean religion and art,artemis and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
munificence	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
naxos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
nymphs	Gaifman (2012), Aniconism in Greek Antiquity, 288
orthagoras of sicyon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
panathenaea	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
pausanias the periegete	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
periander of corinth	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
pheidon of argos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
pillars/columns,artemis worshipped in form of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
piracy	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
pisistratidae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97, 102
pisistratus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
polycrates of samos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
ps.-aristotle,athenaion politeia	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
pyramid'	Gaifman (2012), Aniconism in Greek Antiquity, 288
pythagoras of ephesus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97, 102
rhea,artemis and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
rich,the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
samos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
sanctuary,at corinth	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
sicyon,cult statue of artemis in	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
sicyon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
sparta,sanctuary/cult of artemis orthia	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
sphaleotas,images of	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81
statues,on naxos under lygdamis	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
tarentum,volute-krater by karneia painter with artemis entering dionysiac circle,from	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
telys of sybaris	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
temple,at sagri on naxos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,atributed to pythagoras of ephesus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,in himera	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,in syracuse	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,next to mount etna	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,of apollo at palati	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,of athena lindia	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
temple,of heros melanippus at sicyon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
theagenes of megara	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
theater and tragedy,artemis and	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
theater and tragedy,dionysus as god of	Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 187
their relationship with other members of the elite,wealth of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
thucydides,historian	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
tyrants,compared to other members of the elite	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 97
zeus,zeus meilichios	Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 81