Tiresias: The Ancient Mediterranean Religions Source Database

9619

Plutarch, Themistocles, 13.3
NaN

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

23 results
1. Aeschylus, Agamemnon, 146 (6th cent. BCE - 5th cent. BCE) 146. q rend= 146. q type=
2. Aeschylus, Eumenides, 24 (6th cent. BCE - 5th cent. BCE) 24. Βρόμιος ἔχει τὸν χῶρον, οὐδʼ ἀμνημονῶ
3. Aristophanes, The Women Celebrating The Thesmophoria, 991, 990 (5th cent. BCE - 4th cent. BCE) 990. εὔιον ὦ Διόνυσε
4. Aristophanes, Wasps, 874 (5th cent. BCE - 4th cent. BCE) 874. ἰήιε Παιάν.
5. Euripides, Bacchae, 115, 140, 157, 329, 375, 412, 446, 526, 536, 566, 579, 582, 592, 629, 66, 726, 84, 87, 976, 1031 (5th cent. BCE - 5th cent. BCE) 1031. ὦναξ Βρόμιε, θεὸς φαίνῃ μέγας. Ἄγγελος 1031. Lord Bacchus, truly you appear to be a great god. Messenger
6. Euripides, Cyclops, 620, 1 (5th cent. BCE - 5th cent. BCE) 1. ̓͂Ω Βρόμιε, διὰ σὲ μυρίους ἔχω πόνους
7. Euripides, Helen, 1365 (5th cent. BCE - 5th cent. BCE) 1365. ῳ καὶ παννυχίδες θεᾶς. 1365. and the night-long festivals of the goddess. . . . You gloried in your beauty alone. Helen
8. Euripides, Hercules Furens, 682 (5th cent. BCE - 5th cent. BCE)
9. Euripides, Ion, 216 (5th cent. BCE - 5th cent. BCE)
10. Euripides, Phoenician Women, 785 (5th cent. BCE - 5th cent. BCE) 785. death, out of harmony with the festivals of Bromius? Not for young girls crowned in the lovely dance do you toss your curls, singing to the flute’s breath a song to charm the dancers’ feet; no, with warriors clad in armor you inspire the Argive army with a lust
11. Herodotus, Histories, 1.36, 2.119, 4.62, 4.103, 6.48, 7.12, 7.18, 7.113-7.114, 7.133-7.134, 7.197, 8.77, 8.84, 8.94, 8.96, 9.119 (5th cent. BCE - 5th cent. BCE) 1.36. So Adrastus lived in Croesus' house. About this same time a great monster of a boar appeared on the Mysian Olympus, who would come off that mountain and ravage the fields of the Mysians. The Mysians had gone up against him often; but they never did him any harm but were hurt by him themselves. ,At last they sent messengers to Croesus, with this message: “O King, a great monster of a boar has appeared in the land, who is destroying our fields; for all our attempts, we cannot kill him; so now we ask you to send your son and chosen young men and dogs with us, so that we may drive him out of the country.” ,Such was their request, but Croesus remembered the prophecy of his dream and answered them thus: “Do not mention my son again: I will not send him with you. He is newly married, and that is his present concern. But I will send chosen Lydians, and all the huntsmen, and I will tell those who go to be as eager as possible to help you to drive the beast out of the country.” 2.119. Menelaus then went to Egypt and up the river to Memphis ; there, relating the truth of the matter, he met with great hospitality and got back Helen, who had not been harmed, and also all his wealth, besides. ,Yet, although getting this, Menelaus was guilty of injustice toward the Egyptians. For adverse weather detained him when he tried to sail away; after this continued for some time, he carried out something impious, ,taking two native children and sacrificing them. When it became known that he had done this, he fled with his ships straight to Libya, hated and hunted; and where he went from there, the Egyptians could not say. The priests told me that they had learned some of this by inquiry, but that they were sure of what had happened in their own country. 4.62. This is their way of sacrificing to other gods and these are the beasts offered; but their sacrifices to Ares are of this sort. Every district in each of the governments has a structure sacred to Ares; namely, a pile of bundles of sticks three eighths of a mile wide and long, but of a lesser height, on the top of which there is a flattened four-sided surface; three of its sides are sheer, but the fourth can be ascended. ,Every year a hundred and fifty wagon-loads of sticks are heaped upon this; for the storms of winter always make it sink down. On this sacred pile an ancient scimitar of iron is set for each people: their image of Ares. They bring yearly sacrifice of sheep and goats and horses to this scimitar, offering to these symbols even more than they do to the other gods. ,of enemies that they take alive, they sacrifice one man in every hundred, not as they sacrifice sheep and goats, but differently. They pour wine on the men's heads and cut their throats over a bowl; then they carry the blood up on to the pile of sticks and pour it on the scimitar. ,They carry the blood up above, but down below by the sacred pile they cut off all the slain men's right arms and hands and throw these into the air, and depart when they have sacrificed the rest of the victims; the arm lies where it has fallen, and the body apart from it. 4.103. Among these, the Tauri have the following customs: all ship-wrecked men, and any Greeks whom they capture in their sea-raids, they sacrifice to the Virgin goddess as I will describe: after the first rites of sacrifice, they strike the victim on the head with a club; ,according to some, they then place the head on a pole and throw the body off the cliff on which their temple stands; others agree as to the head, but say that the body is buried, not thrown off the cliff. The Tauri themselves say that this deity to whom they sacrifice is Agamemnon's daughter Iphigenia. ,As for enemies whom they defeat, each cuts his enemy's head off and carries it away to his house, where he places it on a tall pole and stands it high above the dwelling, above the smoke-vent for the most part. These heads, they say, are set up to guard the whole house. The Tauri live by plundering and war. 6.48. Then Darius attempted to learn whether the Greeks intended to wage war against him or to surrender themselves. He sent heralds this way and that throughout Hellas, bidding them demand a gift of earth and water for the king. ,He despatched some to Hellas, and he sent others to his own tributary cities of the coast, commanding that ships of war and transports for horses be built. 7.12. The discussion went that far; then night came, and Xerxes was pricked by the advice of Artabanus. Thinking it over at night, he saw clearly that to send an army against Hellas was not his affair. He made this second resolve and fell asleep; then (so the Persians say) in the night he saw this vision: It seemed to Xerxes that a tall and handsome man stood over him and said, ,“Are you then changing your mind, Persian, and will not lead the expedition against Hellas, although you have proclaimed the mustering of the army? It is not good for you to change your mind, and there will be no one here to pardon you for it; let your course be along the path you resolved upon yesterday.” 7.18. With this threat (so it seemed to Artabanus) the vision was about to burn his eyes with hot irons. He leapt up with a loud cry, then sat by Xerxes and told him the whole story of what he had seen in his dream, and next he said: ,“O King, since I have seen, as much as a man may, how the greater has often been brought low by the lesser, I forbade you to always give rein to your youthful spirit, knowing how evil a thing it is to have many desires, and remembering the end of Cyrus' expedition against the Massagetae and of Cambyses' against the Ethiopians, and I myself marched with Darius against the Scythians. ,Knowing this, I judged that you had only to remain in peace for all men to deem you fortunate. But since there is some divine motivation, and it seems that the gods mark Hellas for destruction, I myself change and correct my judgment. Now declare the gods' message to the Persians, and bid them obey your first command for all due preparation. Do this, so that nothing on your part be lacking to the fulfillment of the gods' commission.” ,After this was said, they were incited by the vision, and when daylight came Xerxes imparted all this to the Persians. Artabanus now openly encouraged that course which he alone had before openly discouraged. 7.113. Marching past the Paeonians, Doberes, and Paeoplae, who dwell beyond and northward of the Pangaean mountains, he kept going westwards, until he came to the river Strymon and the city of Eion; its governor was that Boges, then still alive, whom I mentioned just before this. ,All this region about the Pangaean range is called Phyllis; it stretches westwards to the river Angites, which issues into the Strymon, and southwards to the Strymon itself; at this river the Magi sought good omens by sacrificing white horses. 7.114. After using these enchantments and many others besides on the river, they passed over it at the Nine Ways in Edonian country, by the bridges which they found thrown across the Strymon. When they learned that Nine Ways was the name of the place, they buried alive that number of boys and maidens, children of the local people. ,To bury people alive is a Persian custom; I have learned by inquiry that when Xerxes' wife Amestris reached old age, she buried twice seven sons of notable Persians as an offering on her own behalf to the fabled god beneath the earth. 7.133. To Athens and Sparta Xerxes sent no heralds to demand earth, and this he did for the following reason. When Darius had previously sent men with this same purpose, those who made the request were cast at the one city into the Pit and at the other into a well, and bidden to obtain their earth and water for the king from these locations. ,What calamity befell the Athenians for dealing in this way with the heralds I cannot say, save that their land and their city were laid waste. I think, however, that there was another reason for this, and not the aforesaid. 7.134. Be that as it may, the anger of Talthybius, Agamemnon's herald, fell upon the Lacedaemonians. At Sparta there is a shrine of Talthybius and descendants of Talthybius called Talthybiadae, who have the special privilege of conducting all embassies from Sparta. ,Now there was a long period after the incident I have mentioned above during which the Spartans were unable to obtain good omens from sacrifice. The Lacedaemonians were grieved and dismayed by this and frequently called assemblies, making a proclamation inviting some Lacedaemonian to give his life for Sparta. Then two Spartans of noble birth and great wealth, Sperthias son of Aneristus and Bulis son of Nicolaus, undertook of their own free will to make atonement to Xerxes for Darius' heralds who had been killed at Sparta. ,Thereupon the Spartans sent these men to Media for execution. 7.197. When Xerxes had come to Alus in Achaea, his guides, desiring to inform him of all they knew, told him the story which is related in that country concerning the worship of Laphystian Zeus, namely how Athamas son of Aeolus plotted Phrixus' death with Ino, and further, how the Achaeans by an oracle's bidding compel Phrixus descendants to certain tasks. ,They order the eldest of that family not to enter their town-hall (which the Achaeans call the People's House) and themselves keep watch there. If he should enter, he may not come out, save only to be sacrificed. They say as well that many of those who were to be sacrificed had fled in fear to another country, and that if they returned at a later day and were taken, they were brought into the town-hall. The guides showed Xerxes how the man is sacrificed, namely with fillets covering him all over and a procession to lead him forth. ,It is the descendants of Phrixus' son Cytissorus who are treated in this way, because when the Achaeans by an oracle's bidding made Athamas son of Aeolus a scapegoat for their country and were about to sacrifice him, this Cytissorus came from Aea in Colchis and delivered him, thereby bringing the god's wrath on his own descendants. ,Hearing all this, Xerxes, when he came to the temple grove, refrained from entering it himself and bade all his army do likewise, holding the house and the precinct of Athamas' descendants alike in reverence. 8.77. I cannot say against oracles that they are not true, and I do not wish to try to discredit them when they speak plainly. Look at the following matter: quote type="oracle" l met="dact"When the sacred headland of golden-sworded Artemis and Cynosura by the sea they bridge with ships, /l lAfter sacking shiny Athens in mad hope, /l lDivine Justice will extinguish mighty Greed the son of Insolence /l lLusting terribly, thinking to devour all. /l /quote , quote type="oracle" l met="dact"Bronze will come together with bronze, and Ares /l lWill redden the sea with blood. To Hellas the day of freedom /l lFar-seeing Zeus and august Victory will bring. /l /quote Considering this, I dare to say nothing against Bacis concerning oracles when he speaks so plainly, nor will I consent to it by others. 8.84. Then the Hellenes set sail with all their ships, and as they were putting out to sea the barbarians immediately attacked them. The rest of the Hellenes began to back water and tried to beach their ships, but Ameinias of Pallene, an Athenian, charged and rammed a ship. When his ship became entangled and the crew could not free it, the others came to help Ameinias and joined battle. ,The Athenians say that the fighting at sea began this way, but the Aeginetans say that the ship which had been sent to Aegina after the sons of Aeacus was the one that started it. The story is also told that the phantom of a woman appeared to them, who cried commands loud enough for all the Hellenic fleet to hear, reproaching them first with, “Men possessed, how long will you still be backing water?” 8.94. The Athenians say that when the ships joined battle, the Corinthian general Adeimantus, struck with bewilderment and terror, hoisted his sails and fled away. When the Corinthians saw their flagship fleeing, they departed in the same way, ,but when in their flight they were opposite the sacred precinct of Athena Sciras on Salamis, by divine guidance a boat encountered them. No one appeared to have sent it, and the Corinthians knew nothing about the affairs of the fleet when it approached. They reckon the affair to involve the gods because when the boat came near the ships, the people on the boat said, ,“Adeimantus, you have turned your ships to flight and betrayed the Hellenes, but they are overcoming their enemies to the fulfillment of their prayers for victory.” Adeimantus did not believe them when they said this, so they spoke again, saying that they could be taken as hostages and killed if the Hellenes were not seen to be victorious. ,So he and the others turned their ships around and came to the fleet, but it was all over. The Athenians spread this rumor about them, but the Corinthians do not agree at all, and they consider themselves to have been among the foremost in the battle. The rest of Hellas bears them witness. 8.96. When the battle was broken off, the Hellenes towed to Salamis as many of the wrecks as were still there and kept ready for another battle, supposing that the king could still make use of his surviving ships. ,A west wind had caught many of the wrecks and carried them to the shore in Attica called Colias. Thus not only was all the rest of the oracle fulfilled which Bacis and Musaeus had spoken about this battle, but also what had been said many years before this in an oracle by Lysistratus, an Athenian soothsayer, concerning the wrecks carried to shore there. Its meaning had eluded all the Hellenes: quote type="oracle" l met="dact"The Colian women will cook with oars. /l lBut this was to happen after the king had marched away. /l /quote 9.119. As Oeobazus was making his escape into Thrace, the Apsinthians of that country caught and sacrificed him in their customary manner to Plistorus the god of their land; as for his companions, they did away with them by other means. ,Artayctes and his company had begun their flight later, and were overtaken a little way beyond the Goat's Rivers, where after they had defended themselves a long time, some of them were killed and the rest taken alive. The Greeks bound them and carried them to Sestus, and together with them Artayctes and his son also in bonds.
12. Plato, Minos, None (5th cent. BCE - 4th cent. BCE) 315c. whereas the Carthaginians perform it as a thing they account holy and legal, and that too when some of them sacrifice even their own sons to Cronos, as I daresay you yourself have heard. And not merely is it foreign peoples who use different laws from ours, but our neighbors in Lycaea and the descendants of Athamas —you know their sacrifices, Greeks though they be. And as to ourselves too, you know, of course, from what you have heard yourself, the kind of laws we formerly used in regard to our dead, when we slaughtered sacred victims before
13. Sophocles, Oedipus The King, 211, 154 (5th cent. BCE - 5th cent. BCE)
14. Apollonius of Rhodes, Argonautica, 2.702 (3rd cent. BCE - 3rd cent. BCE) 2.702. καλὸν Ἰηπαιήονʼ Ἰηπαιήονα Φοῖβον
15. Ovid, Metamorphoses, 4.15 (1st cent. BCE - missingth cent. CE)
16. Arrian, Anabasis of Alexander, 6.28.2 (1st cent. CE - missingth cent. CE) 6.28.2. ὅτι καὶ ὑπὲρ ἐκείνου λόγος ἐλέγετο καταστρεψάμενον Ἰνδοὺς Διόνυσον οὕτω τὴν πολλὴν τῆς Ἀσίας ἐπελθεῖν, καὶ Θρίαμβόν τε αὐτὸν ἐπικληθῆναι τὸν Διόνυσον καὶ τὰς ἐπὶ ταῖς νίκαις ταῖς ἐκ πολέμου πομπὰς ἐπὶ τῷ αὐτῷ τούτῳ θριάμβους. ταῦτα δὲ οὔτε Πτολεμαῖος ὁ Λάγου οὔτε Ἀριστόβουλος ὁ Ἀριστοβούλου ἀνέγραψαν οὐδέ τις ἄλλος ὅντινα ἱκανὸν ἄν τις ποιήσαιτο τεκμηριῶσαι ὑπὲρ τῶν τοιῶνδε, καί μοι ὡς οὐ πιστὰ ἀναγεγράφθαι Aristob. fr. 36 ἐξήρκεσαν.
17. Cornutus, De Natura Deorum, 30 (1st cent. CE - 1st cent. CE)
18. Plutarch, Aristides, 9.1-9.2 (1st cent. CE - 2nd cent. CE)
19. Plutarch, Pelopidas, 21.3 (1st cent. CE - 2nd cent. CE) 21.3. and, still further, the youths who were sacrificed by Themistocles to Dionysus Carnivorous before the sea fight at Salamis Cf. the Themistocles, xiii. 2 f. for the successes which followed these sacrifices proved them acceptable to the gods. Moreover, when Agesilaüs, who was setting out on an expedition from the same place as Agamemnon did, and against the same enemies, was asked by the goddess for his daughter in sacrifice, and had this vision as he lay asleep at Aulis, he was too tender-hearted to give her, Cf. the Agesilaüs, vi. 4 ff. and thereby brought his expedition to an unsuccessful and inglorious ending.
20. Plutarch, Themistocles, 13.2 (1st cent. CE - 2nd cent. CE)
21. Pausanias, Description of Greece, 1.40.6, 2.2.6 (2nd cent. CE - 2nd cent. CE) 1.40.6. After the precinct of Zeus, when you have ascended the citadel, which even at the present day is called Caria from Car, son of Phoroneus, you see a temple of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Night and a temple of Zeus Conius (Dusty) without a roof. The image of Asclepius and also that of Health were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Car when he was king. 2.2.6. The things worthy of mention in the city include the extant remains of antiquity, but the greater number of them belong to the period of its second ascendancy. On the market-place, where most of the sanctuaries are, stand Artemis surnamed Ephesian and wooden images of Dionysus, which are covered with gold with the exception of their faces; these are ornamented with red paint. They are called Lysius and Baccheus
22. Porphyry, On Abstinence, 2.55 (3rd cent. CE - 4th cent. CE) 2.55. 55.This sacred institute was, however, abolished by Diphilus, the king of Cyprus, who flourished about the time of Seleucus, the theologist. But Daemon substituted an ox for a man; thus causing the latter sacrifice to be of equal worth with the former. Amosis also abolished the law of sacrificing men in the Egyptian city Heliopolis; the truth of which is testified by Manetho in his treatise on Antiquity and Piety. But the sacrifice was made to Juno, and an investigation took place, as if they were endeavouring to find pure calves, and such as were marked by the impression of a seal. Three men also were sacrificed on the day appointed for this purpose, in the place of whom Amosis ordered them to substitute three waxen images. In Chios likewise, they sacrificed a man to Omadius Bacchus 23, the man being for this purpose torn in pieces; and the same custom, as Eulpis Carystius says, was adopted in |77 Tenedos. To which may be added, that the Lacedaemonians, as Apollodorus says, sacrificed a man to Mars. SPAN
23. Orphic Hymns., Hymni, 52.1

Subjects of this text:

subject	book bibliographic info
abderitae	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
achaea	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
achaeans	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
adeimantus of corinth	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
amastris of persia	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
apollo,apollonian,apolline	Bernabe et al. (2013), Redefining Dionysos, 47
apollo of delphi on,determining elements of cult	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
apsinthians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
ares	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 79
artaüctes of persia	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
athenians,impieties of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
athenians,sacrifices of humans	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 78, 79
athenians,vows of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
bacis,salamis	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
bouphonia	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
chios	Bernabe et al. (2013), Redefining Dionysos, 47
chorus χορός,choral	Bernabe et al. (2013), Redefining Dionysos, 47
corinthians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
cronus,of carthage	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
cry,ritual	Bernabe et al. (2013), Redefining Dionysos, 47
cult,cultic acts for specific cults, the corresponding god or place	Bernabe et al. (2013), Redefining Dionysos, 47
cychreus,hero of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
dance,dancing	Bernabe et al. (2013), Redefining Dionysos, 47
darius of persia	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
delphi,delphian,delphic	Bernabe et al. (2013), Redefining Dionysos, 47
delphic oracle,to athenians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
delphic oracle,wooden wall,	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
dionysos,dionysos bacchios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos bromios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos choragos/choreutas/philochoreutas	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos dithyrambos	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos eriboas	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos eribremetas	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos eribromos	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos euios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos liberator	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos liknites	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos lyaios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos lyseus	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos lysios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos nyktelios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos omadios	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos omestes	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos,dionysos thriambos	Bernabe et al. (2013), Redefining Dionysos, 47
dionysos	Bernabe et al. (2013), Redefining Dionysos, 47
dionysus,omestes	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
donysos manikos,mainoles,mainolios	Bernabe et al. (2013), Redefining Dionysos, 47
egypt and egyptians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
euphrantides	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
evohé εὐαί,εὐαἵ,εὐοἷ	Bernabe et al. (2013), Redefining Dionysos, 47
festival,festivity,festive	Bernabe et al. (2013), Redefining Dionysos, 47
helen of sparta	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
heralds,sanctity of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
heroes and heroines,of athens	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
heroes and heroines,of sparta	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
honouring the gods,through sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
hybris	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
iacchos ἴακχος	Bernabe et al. (2013), Redefining Dionysos, 47
impiety,of human sacrifice	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 79
impiety,of maltreating heralds	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
impiety	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
koros	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
liberation	Bernabe et al. (2013), Redefining Dionysos, 47
liknon λίκνον	Bernabe et al. (2013), Redefining Dionysos, 47
madness	Bernabe et al. (2013), Redefining Dionysos, 47
magic	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
magoi	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
manteis	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
mantinea	Bernabe et al. (2013), Redefining Dionysos, 47
menelaus of sparta	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
miracles,at salamis	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
night,nocturnal	Bernabe et al. (2013), Redefining Dionysos, 47
nike,goddess	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
nomoi	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
nyktelia	Bernabe et al. (2013), Redefining Dionysos, 47
omens,to greeks	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
omens,to persians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 79
omophagia ὠμοφαγία	Bernabe et al. (2013), Redefining Dionysos, 47
parnassus,parnassian	Bernabe et al. (2013), Redefining Dionysos, 47
persians	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
phanias of lesbos	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 79
prayers	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
procession	Bernabe et al. (2013), Redefining Dionysos, 47
religious correctness,and cannibalism	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
rite,ritual	Bernabe et al. (2013), Redefining Dionysos, 47
sacrifices,and apollo of delphi	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
sacrifices,before battle	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
sacrifices,by persians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
sacrifices,human	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 78, 79
sacrifices,of humans	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
sacrifices	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
sandauce of persia	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
scythians	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78, 79
skin,animal	Bernabe et al. (2013), Redefining Dionysos, 47
spartans,impieties of	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
spartans	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
talthybius,hero of sparta	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
themistocles of athens,human sacrifice and	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50, 78, 79
theophrastus,on honouring the gods	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
theophrastus,on sacrifice	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
thriambos θρίαμβος	Bernabe et al. (2013), Redefining Dionysos, 47
thyrsus θύρσος	Bernabe et al. (2013), Redefining Dionysos, 47
worship'	Bernabe et al. (2013), Redefining Dionysos, 47
xenia	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78
xerxes of persia,omens to	Mikalson (2003), Herodotus and Religion in the Persian Wars, 50
zeus,lykaios	Mikalson (2010), Greek Popular Religion in Greek Philosophy, 75
zeus	Mikalson (2003), Herodotus and Religion in the Persian Wars, 78