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Tiresias: The Ancient Mediterranean Religions Source Database



9125
Pausanias, Description Of Greece, 3.9.3


ἀπεστάλη δὲ καὶ ἐς Θήβας πρεσβεύειν Ἀριστομηλίδας, μητρὸς μὲν τῆς Ἀγησιλάου πατήρ, Θηβαίοις δὲ εἶχεν ἐπιτηδείως καὶ ἐγεγόνει τῶν δικαστῶν, οἳ Πλαταιεῦσιν ἁλόντος τοῦ τείχους ἀποθανεῖν τοὺς ἐγκαταληφθέντας ἔγνωσαν. Θηβαῖοι μὲν οὖν κατὰ τὰ αὐτὰ Ἀθηναίοις ἀπείπαντο, οὐ φάμενοι βοηθήσειν· Ἀγησίλαος δέ, ὡς αὐτῷ τά τε οἴκοθεν καὶ παρὰ τῶν συμμάχων τὸ στράτευμα ἤθροιστο καὶ ἅμα αἱ νῆες εὐτρεπεῖς ἦσαν, ἀφίκετο ἐς Αὐλίδα τῇ Ἀρτέμιδι θύσων, ὅτι καὶ Ἀγαμέμνων ἐνταῦθα ἱλασάμενος τὴν θεὸν τὸν ἐς Τροίαν στόλον ἤγαγεν.The envoy dispatched to Thebes was Aristomelidas, the father of the mother of Agesilaus, a close friend of the Thebans who, when the wall of Plataea had been taken, had been one of the judges voting that the remnant of the garrison should be put to death. Now the Thebans like the Athenians refused, saying that they would give no help. When Agesilaus had assembled his Lacedaemonian forces and those of the allies, and at the same time the fleet was ready, he went to Aulis to sacrifice to Artemis, because Agamemnon too had propitiated the goddess here before leading the expedition to Troy .


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

6 results
1. Isocrates, Orations, 4.144 (5th cent. BCE - 4th cent. BCE)

2. Xenophon, The Persian Expedition, 5.3.4-5.3.13 (5th cent. BCE - 4th cent. BCE)

5.3.4. First I went to war with the Thracians, and for the sake of Greece I inflicted punishment upon them with your aid, driving them out of the Chersonese when they wanted to deprive the Greeks who dwelt there of their land. Then when Cyru s’ summons came, I took you with me and set out, in order that, if he had need of me, I might give him aid in return for the benefits I had received from him. 5.3.4. There, also, they divided the money received from the sale of the booty. And the tithe, which they set apart for Apollo and for Artemis of the Ephesians, was distributed among the generals, each taking his portion to keep safely for the gods; and the portion that fell to Cheirisophus was given to Neon the Asinaean. 5.3.5. But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; 5.3.5. As for Xenophon, he caused a votive offering to be made out of Apollo’s share of his portion and dedicated it in the treasury of the Athenians at Delphi, inscribing upon it his own name and that of Proxenus, who was killed with Clearchus; Xen. Anab. 2.5 . for Proxenus was his friend. Xen. Anab. 3.1.4-10 . 5.3.6. nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also. 5.3.6. The share which belonged to Artemis of the Ephesians he left behind, at the time when he was returning from Asia with Agesilaus to take part in the campaign against Boeotia, In 394 B.C., ending in the hard-fought battle of Coronea, at which Xenophon was present. cp. Xen. Hell. 4.2.1-8, Xen. Hell. 4.3.1-21 . in charge of Megabyzus, the sacristan of Artemis, for the reason that his own journey seemed likely to be a dangerous one; and his instructions were that in case he should escape with his life, the money was to be returned to him, but in case any ill should befall him, Megabyzus was to cause to be made and dedicated to Artemis whatever offering he thought would please the goddess. 5.3.7. Such were his words. And the soldiers—not only his own men, but the rest also—when they heard that he said he would not go on to the King’s capital, commended him; and more than two thousand of the troops under Xenias and Pasion took their arms and their baggage train and encamped with Clearchus. 5.3.7. In the time of Xenophon’s exile Which was probably due to his taking part in the expedition of Cyrus . cp. Xen. Anab. 3.1.5 . and while he was living at Scillus, near Olympia, where he had been established as a colonist by the Lacedaemonians, Megabyzus came to Olympia to attend the games and returned to him his deposit. Upon receiving it Xenophon bought a plot of ground for the goddess in a place which Apollo’s oracle appointed. 5.3.8. But Cyrus, perplexed and distressed by this situation, sent repeatedly for Clearchus. Clearchus refused to go to him, but without the knowledge of the soldiers he sent a messenger and told him not to be discouraged, because, he said, this matter would be settled in the right way. He directed Cyrus, however, to keep on sending for him, though he himself, he said, would refuse to go. 5.3.8. As it chanced, there flowed through the plot a river named Selinus ; and at Ephesus likewise a Selinus river flows past the temple of Artemis. In both streams, moreover, there are fish and mussels, while in the plot at Scillus there is hunting of all manner of beasts of the chase. 5.3.9. After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. 5.3.9. Here Xenophon built an altar and a temple with the sacred money, and from that time forth he would every year take the tithe of the products of the land in their season and offer sacrifice to the goddess, all the citizens and the men and women of the neighbourhood taking part in the festival. And the goddess would provide for the banqueters barley meal and loaves of bread, wine and sweetmeats, and a portion of the sacrificial victims from the sacred herd as well as of the victims taken in the chase. 5.3.10. I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. 5.3.10. For Xenophon’s sons and the sons of the other citizens used to have a hunting expedition at the time of the festival, and any grown men who so wished would join them; and they captured their game partly from the sacred precinct itself and partly from Mount Pholoe—boars and gazelles and stags. 5.3.11. In my opinion, therefore, it is no time for us to be sleeping or unconcerned about ourselves; we should rather be considering what course we ought to follow under the present circumstances. And so long as we remain here we must consider, I think, how we can remain most safely; or, again, if we count it best to depart at once, how we are to depart most safely and how we shall secure provisions—for without provisions neither general nor private is of any use. 5.3.11. The place is situated on the road which leads from Lacedaemon to Olympia, and is about twenty stadia from the temple of Zeus at Olympia . Within the sacred precinct there is meadowland and treecovered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. 5.3.12. And remember that while this Cyrus is a valuable friend when he is your friend, he is a most dangerous foe when he is your enemy; furthermore, he has an armament—infantry and cavalry and fleet—which we all alike see and know about; for I take it that our camp is not very far away from him. It is time, then, to propose whatever plan any one of you deems best. With these words he ceased speaking. 5.3.12. Immediately surrounding the temple is a grove of cultivated trees, producing all sorts of dessert fruits in their season. The temple itself is like the one at Ephesus, although small as compared with great, and the image of the goddess, although cypress wood as compared with gold, is like the Ephesian image. 5.3.13. Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus . 5.3.13. Beside the temple stands a tablet with this inscription: The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it.
3. Xenophon, Hellenica, 3.4.3-3.4.4, 3.4.6, 3.4.11, 3.4.13-3.4.18, 3.4.23-3.4.25, 7.1.34-7.1.35 (5th cent. BCE - 4th cent. BCE)

3.4.3. When Agesilaus offered to undertake the campaign, the Lacedaemonians gave him everything he asked for and provisions for six months. And when he marched forth from the country after offering all the sacrifices which were required, including that at the frontier, Spartan commanders always offered sacrifices to Zeus and Athena before crossing the Laconian frontier. he dispatched messengers to the various cities and announced how many men were to be sent from each city, and where they were to report; while as for himself, he desired to go and offer sacrifice at Aulis, the place where Agamemnon had sacrificed before he sailed to Troy. 3.4.4. When he had reached Aulis, however, the Boeotarchs, The presiding officials of the Boeotian League. on learning that he was sacrificing, sent horsemen and bade him discontinue his sacrificing, and they threw from the altar the victims which they found already offered. Then Agesilaus, calling the gods to witness, and full of anger, embarked upon his trireme and sailed away. And when he arrived at Gerastus and had collected there as large a part of his army as he could, he directed his course to Ephesus. 3.4.6. After this agreement had been reached, Tissaphernes made oath to the commissioners who were sent to him, Herippidas, Dercylidas, and Megillus, that in very truth and without guile he would negotiate the peace, and they in turn made oath on behalf of Agesilaus to Tissaphernes that in very truth, if he did this, Agesilaus would steadfastly observe the truce. Now Tissaphernes straightway violated the oaths which he had sworn; for instead of keeping peace he sent to the King for a large army in addition to that which he had before. But Agesilaus, though he was aware of this, nevertheless continued to abide by the truce. 3.4.11. Now when Tissaphernes, growing confident because of the army which had come down from the King, declared war upon Agesilaus if he did not depart from Asia, the allies and the Lacedaemonians who were present showed that they were greatly disturbed, thinking that the force which Agesilaus had was inferior to the King’s array; but Agesilaus, his countece radiant, ordered the ambassadors to carry back word to Tissaphernes that he felt very grateful to him because, by violating his oath, he had made the gods enemies of his side and allies of the Greeks. Then he straightway gave orders to the soldiers to pack up for a campaign, and sent word to the cities which had to be visited by anyone who marched upon Caria, that they should make ready a market. He also dispatched orders to the Ionians, Aeolians, and Hellespontines to send to him at Ephesus troops which should take part in the campaign. 3.4.15. After this cavalry battle had 396 B.C. taken place and Agesilaus on the next day was offering sacrifices with a view to an advance, the livers of the victims were found to be lacking a lobe. This sign having presented itself, he turned and marched to the sea. And perceiving that, unless he obtained an adequate cavalry force, he would not be able to campaign in the plains, he resolved that this must be provided, so that he might not have to carry on a skulking warfare. Accordingly he assigned the richest men of all the cities in that region to the duty of raising horses; and by proclaiming that whoever supplied a horse and arms and a competent man would not have to serve himself, he caused these arrangements to be carried out with all the expedition that was to be expected when men were eagerly looking for substitutes to die in their stead. 3.4.16. After this, when spring was just coming on, he 395 B.C. gathered his whole army at Ephesus; and desiring to train the army, he offered prizes both to the heavy-armed divisions, for the division which should be in the best physical condition, and to the cavalry divisions, for the one which should show the best horsemanship; and he also offered prizes to peltasts and bowmen, for all who should prove themselves best in their respective duties. Thereupon one might have seen all the gymnasia full of men exercising, the hippodrome full of riders, and the javelin-men and bowmen practising. 3.4.17. In fact, he made the entire city, where he was staying, a sight worth seeing; for the market was full of all sorts of horses and weapons, offered for sale, and the copper-workers, carpenters, smiths, leather-cutters, and painters were all engaged in making martial weapons, so that one 395 B.C. might have thought that the city was really a workshop of war. 3.4.18. And one would have been encouraged at another sight also—Agesilaus in the van, and after him the rest of the soldiers, returning garlanded from the gymnasia and dedicating their garlands to Artemis. For where men reverence the gods, train themselves in deeds of war, and practise obedience to authority, may we not reasonably suppose that such a place abounds in high hopes? 3.4.23. Then Agesilaus, aware that the infantry of the enemy was not yet at hand, while on his side none of the arms which had been made ready was missing, deemed it a fit time to join battle if he could. Therefore, after offering sacrifice, he at once led his phalanx against the opposing line of horsemen, ordering the first ten year-classes Cp. II. iv. 32 and the note thereon. of the hoplites to run to close quarters with the enemy, and bidding the peltasts lead the way at a double-quick. He also sent word to his cavalry to attack, in the assurance that he and the whole army were following them. 3.4.24. Now the Persians met the attack of the cavalry; but when the whole formidable array together was upon them, they gave way, and 395 B.C. some of them were struck down at once in crossing the river, while the rest fled on. And the Greeks, pursuing them, captured their camp as well. Then the peltasts, as was natural, betook themselves to plundering; but Agesilaus enclosed all alike, friends So that the peltasts might not appropriate to themselves booty which belonged to all in common. as well as foes, within the circle of his camp. And not only was much other property captured, which fetched more than seventy talents, but it was at this time that the camels also were captured which Agesilaus brought back with him to Greece. 3.4.25. When this battle took place Tissaphernes chanced to be at Sardis, so that the Persians charged him with having betrayed them. Furthermore, the Persian King himself concluded that Tissaphernes was responsible for the bad turn his affairs were taking, and accordingly sent down Tithraustes and cut off his head. After he had done this, Tithraustes sent ambassadors to Agesilaus with this message: Agesilaus, the man who was responsible for the trouble in your eyes and ours has received his punishment; and the King deems it fitting that you should sail back home, and that the cities in Asia, retaining their independence, should render him the ancient tribute. 7.1.34. When the ambassadors arrived there, Pelopidas enjoyed a great advantage with the Persian. For he was able to say that his people were the only ones among the Greeks who had fought on the side of the King at Plataea, that 367 B.C. they had never afterwards undertaken a campaign against the King, and that the Lacedaemonians had made war upon them for precisely the reason that they had declined to go with Agesilaus against him See III. v. 5. and had refused to permit Agesilaus to sacrifice to Artemis at Aulis, This incident is described in III. iv. 3-4. the very spot where Agamemnon, at the time when he was sailing forth to Asia, had sacrificed before he captured Troy. 7.1.35. It also contributed greatly toward the winning of honour for Pelopidas that the Thebans had been victorious in battle at Leuctra, and that they had admittedly ravaged the country of the Lacedaemonians. Pelopidas also said that the Argives and Arcadians had been defeated by the Lacedaemonians when the Thebans were not present with them. And the Athenian, Timagoras, bore witness in his behalf that all these things which he said were true, and so stood second in honour to Pelopidas.
4. Diodorus Siculus, Historical Library, 14.79 (1st cent. BCE - 1st cent. BCE)

14.79. In Greece the Lacedaemonians, foreseeing how great their war with the Persians would be, put one of the two kings, Agesilaüs, in command. After he had levied six thousand soldiers and constitute a council of thirty of his foremost fellow citizens, he transported the armament from Aulis to Ephesus. 14.79. 2.  Here he enlisted four thousand soldiers and took the field with his army, which numbered ten thousand infantry and four hundred cavalry. They were also accompanied by a throng of no less number which provided a market and was intent upon plunder.,3.  He traversed the Plain of Caÿster and laid waste the territory held by the Persians until he arrived at Cymê. From this as his base he spent the larger part of the summer ravaging Phrygia and neighbouring territory; and after sating his army with pillage he returned toward the beginning of autumn to Ephesus.,4.  While these events were taking place, the Lacedaemonians dispatched ambassadors to Nephereus, the king of Egypt, to conclude an alliance; he, in place of the aid requested, made the Spartans a gift of equipment for one hundred triremes and five hundred thousand measures of grain. Pharax, the Lacedaemonian admiral, sailing from Rhodes with one hundred and twenty ships, put in at Sasanda in Caria, a fortress one hundred and fifty stades from Caunus.,5.  From this as his base he laid siege to Caunus and blockaded Conon, who was commander of the King's fleet and lay at Caunus with forty ships. But when Artaphernes and Pharnabazus came with strong forces to the aid of the Caunians, Pharax lifted the siege and sailed off to Rhodes with the entire fleet.,6.  After this Conon gathered eighty triremes and sailed to the Chersonesus, and the Rhodians, having expelled the Peloponnesian fleet, revolted from the Lacedaemonians and received Conon, together with his entire fleet, into their city.,7.  Now the Lacedaemonians, who were bringing the gift of grain from Egypt, being unaware of the defection of the Rhodians, approached the island in full confidence; but the Rhodians and Conon, the Persian admiral, brought the ships in the harbours and stored the city with grain.,8.  There also came to Conon ninety triremes, ten of them from Cilicia and eighty from Phoenicia, under the command of the lord of the Sidonians.
5. Plutarch, Agesilaus, 6.4-6.6 (1st cent. CE - 2nd cent. CE)

6. Pausanias, Description of Greece, 3.9.2, 3.9.4 (2nd cent. CE - 2nd cent. CE)

3.9.2. Now the Corinthians were most eager to take part in the expedition to Asia, but considering it a bad omen that their temple of Zeus surnamed Olympian had been suddenly burnt down, they reluctantly remained behind. The Athenians excused themselves on the ground that their city was returning to its former state of prosperity after the Peloponnesian war and the epidemic of plague, and the news brought by messengers, that Conon, son of Timotheus, had gone up to the Persian king, strongly confirmed them in their policy of inactivity. 3.9.4. Agesilaus, then, claimed to be king of a more prosperous city than was Agamemnon, and to be like him overlord of all Greece, and that it would be a more glorious success to conquer Artaxerxes and acquire the riches of Persia than to destroy the empire of Priam. but even as he was sacrificing armed Thebans came upon him, threw dawn from the altar the still burning thighbones of the victims, and drove him from the sanctuary.


Subjects of this text:

subject book bibliographic info
aetiology Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
agesilaus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
anecdotal mode Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
artaxerxes ii Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
artemis, of ephesus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
artemis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
asia, and oikoumene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
athens and athenians, in post-peloponnesian war era Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
brutus, marcus iunius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
caesar, gaius iulius Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
caria and carians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
cartledge, paul Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
cult Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
daimons Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dioscuri Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dream, passim, esp., epiphany dream Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
dream-mindedness Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
gordium Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
halys river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
hamilton, charles d. Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
hellespontine phrygia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
hero Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
hitzl, konrad Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
irony Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
kingship, spartan Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
lake regillus Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
leuctra, battle of Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
lydia and lydians, and sparta Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
lydia and lydians, dominion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
lysander Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
mother of the gods, and artemis Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
mother of the gods, and warfare Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
mother of the gods, at olympia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
mother of the gods, rites of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
oikoumene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
olympian gods Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
pelopidas Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
persia and persians, war with greeks Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
persians Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
phrygia and phrygians, dominion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
phrygia and phrygians, hellespontine Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
platonism Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
pythia Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sacrifice, to artemis' Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
sacrifice Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sarcasm Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sardis, under lydians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
sardis, under persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
soul Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
sparta and spartans, and persia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
sparta and spartans, kingship at Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
sparta and spartans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
thebes (boeotia) Lipka, Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus (2021) 163
xenophon of athens, on persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
xenophon of athens, on religious customs and institutions Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
xenophon of athens, on spartans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
zeus, and kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
zeus, olympian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345
zeus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 345