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Tiresias: The Ancient Mediterranean Religions Source Database



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Plutarch, Themistocles, 22.1-22.2
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1. Herodotus, Histories, 1.26, 1.92, 2.148, 3.48, 4.34, 5.82-5.88, 6.91, 6.133-6.135, 7.153, 7.176, 8.77 (5th cent. BCE - 5th cent. BCE)

1.26. After the death of Alyattes, his son Croesus, then thirty-five years of age, came to the throne. The first Greeks whom he attacked were the Ephesians. ,These, besieged by him, dedicated their city to Artemis; they did this by attaching a rope to the city wall from the temple of the goddess, which stood seven stades away from the ancient city which was then besieged. ,These were the first whom Croesus attacked; afterwards he made war on the Ionian and Aeolian cities in turn, upon different pretexts: he found graver charges where he could, but sometimes alleged very petty grounds of offense. 1.92. There are many offerings of Croesus' in Hellas, and not only those of which I have spoken. There is a golden tripod at Thebes in Boeotia, which he dedicated to Apollo of Ismenus; at Ephesus there are the oxen of gold and the greater part of the pillars; and in the temple of Proneia at Delphi, a golden shield. All these survived to my lifetime; but other of the offerings were destroyed. ,And the offerings of Croesus at Branchidae of the Milesians, as I learn by inquiry, are equal in weight and like those at Delphi . Those which he dedicated at Delphi and the shrine of Amphiaraus were his own, the first-fruits of the wealth inherited from his father; the rest came from the estate of an enemy who had headed a faction against Croesus before he became king, and conspired to win the throne of Lydia for Pantaleon. ,This Pantaleon was a son of Alyattes, and half-brother of Croesus: Croesus was Alyattes' son by a Carian and Pantaleon by an Ionian mother. ,So when Croesus gained the sovereignty by his father's gift, he put the man who had conspired against him to death by drawing him across a carding-comb, and first confiscated his estate, then dedicated it as and where I have said. This is all that I shall say of Croesus' offerings. 2.148. Moreover, they decided to preserve the memory of their names by a common memorial, and so they made a labyrinth a little way beyond lake Moeris and near the place called the City of Crocodiles . I have seen it myself, and indeed words cannot describe it; ,if one were to collect the walls and evidence of other efforts of the Greeks, the sum would not amount to the labor and cost of this labyrinth. And yet the temple at Ephesus and the one on Samos are noteworthy. ,Though the pyramids beggar description and each one of them is a match for many great monuments built by Greeks, this maze surpasses even the pyramids. ,It has twelve roofed courts with doors facing each other: six face north and six south, in two continuous lines, all within one outer wall. There are also double sets of chambers, three thousand altogether, fifteen hundred above and the same number under ground. ,We ourselves viewed those that are above ground, and speak of what we have seen, but we learned through conversation about the underground chambers; the Egyptian caretakers would by no means show them, as they were, they said, the burial vaults of the kings who first built this labyrinth, and of the sacred crocodiles. ,Thus we can only speak from hearsay of the lower chambers; the upper we saw for ourselves, and they are creations greater than human. The exits of the chambers and the mazy passages hither and thither through the courts were an unending marvel to us as we passed from court to apartment and from apartment to colonnade, from colonnades again to more chambers and then into yet more courts. ,Over all this is a roof, made of stone like the walls, and the walls are covered with cut figures, and every court is set around with pillars of white stone very precisely fitted together. Near the corner where the labyrinth ends stands a pyramid two hundred and forty feet high, on which great figures are cut. A passage to this has been made underground. 3.48. The Corinthians also enthusiastically helped to further the expedition against Samos . For an outrage had been done them by the Samians a generation before this expedition, about the time of the robbery of the bowl. ,Periander son of Cypselus sent to Alyattes at Sardis three hundred boys, sons of notable men in Corcyra, to be made eunuchs. The Corinthians who brought the boys put in at Samos ; and when the Samians heard why the boys were brought, first they instructed them to take sanctuary in the temple of Artemis, ,then they would not allow the suppliants to be dragged from the temple; and when the Corinthians tried to starve the boys out, the Samians held a festival which they still celebrate in the same fashion; throughout the time that the boys were seeking asylum, they held nightly dances of young men and women to which it was made a custom to bring cakes of sesame and honey, so that the Corcyraean boys might snatch these and have food. ,This continued to be done until the Corinthian guards left their charge and departed; then the Samians took the boys back to Corcyra . 4.34. I know that they do this. The Delian girls and boys cut their hair in honor of these Hyperborean maidens, who died at Delos; the girls before their marriage cut off a tress and lay it on the tomb, wound around a spindle ,(this tomb is at the foot of an olive-tree, on the left hand of the entrance of the temple of Artemis); the Delian boys twine some of their hair around a green stalk, and lay it on the tomb likewise. 5.82. This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians. 5.83. Now at this time, as before it, the Aeginetans were in all matters still subject to the Epidaurians and even crossed to Epidaurus for the hearing of their own private lawsuits. From this time, however, they began to build ships, and stubbornly revolted from the Epidaurians. ,In the course of this struggle, they did the Epidaurians much damage and stole their images of Damia and Auxesia. These they took away and set them up in the middle of their own country at a place called Oea, about twenty furlongs distant from their city. ,Having set them up in this place they sought their favor with sacrifices and female choruses in the satirical and abusive mode. Ten men were appointed providers of a chorus for each of the deities, and the choruses aimed their raillery not at any men but at the women of the country. The Epidaurians too had the same rites, and they have certain secret rites as well. 5.84. When these images were stolen, the Epidaurians ceased from fulfilling their agreement with the Athenians. Then the Athenians sent an angry message to the Epidaurians who pleaded in turn that they were doing no wrong. “For as long,” they said, “as we had the images in our country, we fulfilled our agreement. Now that we are deprived of them, it is not just that we should still be paying. Ask your dues of the men of Aegina, who have the images.” ,The Athenians therefore sent to Aegina and demanded that the images be restored, but the Aeginetans answered that they had nothing to do with the Athenians. 5.85. The Athenians report that after making this demand, they despatched one trireme with certain of their citizens who, coming in the name of the whole people to Aegina, attempted to tear the images, as being made of Attic wood, from their bases so that they might carry them away. ,When they could not obtain possession of them in this manner, they tied cords around the images with which they could be dragged. While they were attempting to drag them off, they were overtaken both by a thunderstorm and an earthquake. This drove the trireme's crew to such utter madness that they began to slay each other as if they were enemies. At last only one of all was left, who returned by himself to Phalerum. 5.86. This is the Athenian version of the matter, but the Aeginetans say that the Athenians came not in one ship only, for they could easily have kept off a single ship, or several, for that matter, even if they had no navy themselves. The truth was, they said, that the Athenians descended upon their coasts with many ships and that they yielded to them without making a fight of it at sea. ,They are not able to determine clearly whether it was because they admitted to being weaker at sea-fighting that they yielded, or because they were planning what they then actually did. ,When, as the Aeginetans say, no man came out to fight with them, the Athenians disembarked from their ships and turned their attention to the images. Unable to drag them from the bases, they fastened cords on them and dragged them until they both—this I cannot believe, but another might—fell on their knees. Both have remained in this position ever since. ,This is what the Athenians did, but the Aeginetans say that they discovered that the Athenians were about to make war upon them and therefore assured themselves of help from the Argives. So when the Athenians disembarked on the land of Aegina, the Argives came to aid the Aeginetans, crossing over from Epidaurus to the island secretly. They then fell upon the Athenians unaware and cut them off from their ships. It was at this moment that the thunderstorm and earthquake came upon them 5.87. This, then, is the story told by the Argives and Aeginetans, and the Athenians too acknowledge that only one man of their number returned safely to Attica. ,The Argives, however, say that he escaped after they had destroyed the rest of the Athenian force, while the Athenians claim that the whole thing was to be attributed to divine power. This one man did not survive but perished in the following manner. It would seem that he made his way to Athens and told of the mishap. When the wives of the men who had gone to attack Aegina heard this, they were very angry that he alone should be safe. They gathered round him and stabbed him with the brooch-pins of their garments, each asking him where her husband was. ,This is how this man met his end, and the Athenians found the action of their women to be more dreadful than their own misfortune. They could find, it is said, no other way to punish the women than changing their dress to the Ionian fashion. Until then the Athenian women had worn Dorian dress, which is very like the Corinthian. It was changed, therefore, to the linen tunic, so that they might have no brooch-pins to use. 5.88. The truth of the matter, however, is that this form of dress is not in its origin Ionian, but Carian, for in ancient times all women in Greece wore the costume now known as Dorian. ,As for the Argives and Aeginetans, this was the reason of their passing a law in both their countries that brooch-pins should be made half as long as they used to be and that brooches should be the principal things offered by women in the shrines of these two goddesses. Furthermore, nothing else Attic should be brought to the temple, not even pottery, and from that time on only drinking vessels made in the country should be used. 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. 6.133. Miltiades took his army and sailed for Paros, on the pretext that the Parians had brought this on themselves by first sending triremes with the Persian fleet to Marathon. Such was the pretext of his argument, but he had a grudge against the Parians because Lysagoras son of Tisias, a man of Parian descent, had slandered him to Hydarnes the Persian. ,When he reached his voyage's destination, Miltiades with his army drove the Parians inside their walls and besieged them; he sent in a herald and demanded a hundred talents, saying that if they did not give it to him, his army would not return home before it had stormed their city. ,The Parians had no intention of giving Miltiades any money at all, and they contrived how to defend their city. They did this by building their wall at night to double its former height where it was most assailable, and also by other devices. 6.134. All the Greeks tell the same story up to this point; after this the Parians themselves say that the following happened: as Miltiades was in a quandary, a captive woman named Timo, Parian by birth and an under-priestess of the goddesses of the dead, came to talk with him. ,Coming before Miltiades, she advised him, if taking Paros was very important to him, to do whatever she suggested. Then, following her advice, he passed through to the hill in front of the city and jumped over the fence of the precinct of Demeter the Lawgiver, since he was unable to open the door. After leaping over, he went to the shrine, whether to move something that should not be moved, or with some other intention. When he was right at the doors, he was immediately seized with panic and hurried back by the same route; leaping down from the wall he twisted his thigh, but some say he hit his knee. 6.135. So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. ,The Parians learned that Timo the under-priestess of the goddesses had been Miltiades' guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. ,But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils. 7.153. Such is the end of the story of the Argives. As for Sicily, envoys were sent there by the allies to hold converse with Gelon, Syagrus from Lacedaemon among them. The ancestor of this Gelon, who settled at Gela, was from the island of Telos which lies off Triopium. When the founding of Gela by Antiphemus and the Lindians of Rhodes was happening, he would not be left behind. ,His descendants in time became and continue to be priests of the goddesses of the underworld; this office had been won, as I will show, by Telines, one of their forefathers. There were certain Geloans who had been worsted in party strife and had been banished to the town of Mactorium, inland of Gela. ,These men Telines brought to Gela with no force of men but only the holy instruments of the goddesses worship to aid him. From where he got these, and whether or not they were his own invention, I cannot say; however that may be, it was in reliance upon them that he restored the exiles, on the condition that his descendants should be ministering priests of the goddesses. ,Now it makes me marvel that Telines should have achieved such a feat, for I have always supposed that such feats cannot be performed by any man but only by such as have a stout heart and manly strength. Telines, however, is reported by the dwellers in Sicily to have had a soft and effeminate disposition. 7.176. Artemisium is where the wide Thracian sea contracts until the passage between the island of Sciathus and the mainland of Magnesia is but narrow. This strait leads next to Artemisium, which is a beach on the coast of Euboea, on which stands a temple of Artemis. ,The pass through Trachis into Hellas is fifty feet wide at its narrowest point. It is not here, however, but elsewhere that the way is narrowest, namely, in front of Thermopylae and behind it; at Alpeni, which lies behind, it is only the breadth of a cart-way, and it is the same at the Phoenix stream, near the town of Anthele. ,To the west of Thermopylae rises a high mountain, inaccessible and precipitous, a spur of Oeta; to the east of the road there is nothing but marshes and sea. In this pass are warm springs for bathing, called the Basins by the people of the country, and an altar of Heracles stands nearby. Across this entry a wall had been built, and formerly there was a gate in it. ,It was the Phocians who built it for fear of the Thessalians when these came from Thesprotia to dwell in the Aeolian land, the region which they now possess. Since the Thessalians were trying to subdue them, the Phocians made this their protection, and in their search for every means to keep the Thessalians from invading their country, they then turned the stream from the hot springs into the pass, so that it might be a watercourse. ,The ancient wall had been built long ago and most of it lay in ruins; those who built it up again thought that they would in this way bar the foreigner's way into Hellas. Very near the road is a village called Alpeni, and it is from here that the Greeks expected to obtain provisions. 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.
2. Thucydides, The History of The Peloponnesian War, 1.132 (5th cent. BCE - 4th cent. BCE)

3. Xenophon, The Persian Expedition, 3.2.11-3.2.12 (5th cent. BCE - 4th cent. BCE)

3.2.11. Secondly, I would remind you of the perils of our own forefathers, to show you not only that it is your right to be brave men, but that brave men are delivered, with the help of the gods, even out of most dreadful dangers. For when the Persians and their followers came with a vast array to blot Athens out of existence, the Athenians dared, unaided, to withstand them, and won the victory. In the battle of Marathon, 490 B.C. 3.2.12. And while they had vowed to Artemis that for every man they might slay of the enemy they would sacrifice a goat to the goddess, they were unable to find goats enough; According to Herodotus ( Hdt. 6.117 ) the Persian dead numbered 6,400. so they resolved to offer five hundred every year, and this sacrifice they are paying even to this day.
4. Xenophon, Hellenica, 4.2.20 (5th cent. BCE - 4th cent. BCE)

4.2.20. And when the armies were now not so much as a stadium apart, the Lacedaemonians sacrificed the goat to Artemis Agrotera Goddess of the chase. , as is their custom, and led the charge upon their adversaries, wheeling round their overlapping wing in order to surround them. When they had come to close encounter, all the allies of 394 B.C. the Lacedaemonians were overcome by their adversaries except the men of Pellene, who, being pitted against the Thespians, fought and fell in their places,—as did also many of the other side.
5. Ephorus, Fragments, None (4th cent. BCE - 4th cent. BCE)

6. Ephorus, Fragments, None (4th cent. BCE - 4th cent. BCE)

7. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)

8. Plutarch, Themistocles, 8.2-8.3, 22.2, 31.1 (1st cent. CE - 2nd cent. CE)

9. Pausanias, Description of Greece, 1.27.1, 1.40.2-1.40.3, 10.14.5-10.14.6 (2nd cent. CE - 2nd cent. CE)

1.27.1. In the temple of Athena Polias (of the City) is a wooden Hermes, said to have been dedicated by Cecrops, but not visible because of myrtle boughs. The votive offerings worth noting are, of the old ones, a folding chair made by Daedalus, Persian spoils, namely the breastplate of Masistius, who commanded the cavalry at Plataea 479 B.C., and a scimitar said to have belonged to Mardonius. Now Masistius I know was killed by the Athenian cavalry. But Mardonius was opposed by the Lacedaemonians and was killed by a Spartan; so the Athenians could not have taken the scimitar to begin with, and furthermore the Lacedaemonians would scarcely have suffered them to carry it off. 1.40.2. Not far from this fountain is an ancient sanctuary, and in our day likenesses stand in it of Roman emperors, and a bronze image is there of Artemis surnamed Saviour. There is a story that a detachment of the army of Mardonius, having over run Megaris 479 B.C., wished to return to Mardonius at Thebes, but that by the will of Artemis night came on them as they marched, and missing their way they turned into the hilly region. Trying to find out whether there was a hostile force near they shot some missiles. The rock near groaned when struck, and they shot again with greater eagerness 1.40.3. until at last they used up all their arrows thinking that they were shooting at the enemy. When the day broke, the Megarians attacked, and being men in armour fighting against men without armour who no longer had even a supply of missiles, they killed the greater number of their opponents. For this reason they had an image made of Artemis Saviour. Here are also images of the gods named the Twelve, said to be the work of Praxiteles. But the image of Artemis herself was made by Strongylion. 10.14.5. The Greeks who fought against the king, besides dedicating at Olympia a bronze Zeus, dedicated also an Apollo at Delphi, from spoils taken in the naval actions at Artemisium and Salamis . There is also a story that Themistocles came to Delphi bringing with him for Apollo some of the Persian spoils. He asked whether he should dedicate them within the temple, but the Pythian priestess bade him carry them from the sanctuary altogether. The part of the oracle referring to this runs as follows:— The splendid beauty of the Persian's spoils Set not within my temple. Despatch them home speedily. 10.14.6. Now I greatly marveled that it was from Themistocles alone that the priestess refused to accept Persian spoils. Some thought that the god would have rejected alike all offerings from Persian spoils, if like Themistocles the others had inquired of Apollo before making their dedication. Others said that the god knew that Themistocles would become a suppliant of the Persian king, and refused to take the gifts so that Themistocles might not by a dedication render the Persian's enmity unappeasable. The expedition of the barbarian against Greece we find foretold in the oracles of Bacis, and Euclus wrote his verses about it at an even earlier date.


Subjects of this text:

subject book bibliographic info
aegina and aeginetans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
aphrodite, pythios of delphi Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
aristoboule Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
artaxerxes i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
artemis, agrotera of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, agrotera of sparta Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, aristoboule of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 103, 127
artemis, mounichia of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, of delos Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, of ephesus Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, of samos Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, proseoa of artemisium Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis, soteira of megara Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
artemis Mikalson, Herodotus and Religion in the Persian Wars (2003) 127; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
asia, greeks (ionians) of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
athenians, dedications of Mikalson, Herodotus and Religion in the Persian Wars (2003) 103, 127
athenians, sacrifices of Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
athens and athenians, and religious authority Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
athens and athenians, cults and cult places of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
athens and athenians, in pentecontaetia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
athens and athenians, in persian war era Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
auxesia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
bacis, salamis Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
damia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
darius i Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
dedications, after artemisium Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
dedications, after plataea Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
dedications, by greek individuals Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
delphi and delphians, dedications at Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
delphic oracle, to themistocles Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
dike Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
earth (gaea), cult of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
earth and water Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
ephorus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
festivals, mounichia of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
festivals, of artemis agrotera of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
gelon Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
hera Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
heralds, persian' Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
herodotus, religious perspective of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
leotychides of sparta Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
lydia and lydians, rites of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
megarians Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
miltiades Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
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) 271
mother of the gods, and athens Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
mother of the gods, and persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
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) 271
mother of the gods, as demeter Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
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) 271
nike, goddess Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
paros Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
pausanias of sparta, delphi dedication and Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
pausanias the periegete Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
persia and persians, language of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
plutarch Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
sacrifices, before battle Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
sacrifices Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
spartans Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
themistocles Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 271
themistocles of athens, dedications of Mikalson, Herodotus and Religion in the Persian Wars (2003) 103, 127
themistocles of athens Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
vows Mikalson, Herodotus and Religion in the Persian Wars (2003) 127
xerxes of persia, impieties of Mikalson, Herodotus and Religion in the Persian Wars (2003) 103
zeus Mikalson, Herodotus and Religion in the Persian Wars (2003) 127