Tiresias: The Ancient Mediterranean Religions Source Database

10882

Thucydides, The History Of The Peloponnesian War, 1.126-1.127
nan This interval was spent in sending embassies to Athens charged with complaints, in order to obtain as good a pretext for war as possible, in the event of her paying no attention to them. 2 The first Lacedaemonian embassy was to order the Athenians to drive out the curse of the goddess; the history of which is as follows. 3 In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara. 4 Now this Cylon was inquiring at Delphi; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. 5 Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. 6 Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. 7 As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the Acropolis. 8 But as time went on, weary of the labour of blockade, most of them departed; the responsibility of keeping guard being left to the nine archons, with plenary powers to arrange everything according to their good judgment. It must be known that at that time most political functions were discharged by the nine archons. 9 Meanwhile Cylon and his besieged companions were distressed for want of food and water. 10 Accordingly Cylon and his brother made their escape; but the rest being hard pressed, and some even dying of famine, seated themselves as suppliants at the altar in the Acropolis. 11 The Athenians who were charged with the duty of keeping guard, when they saw them at the point of death in the sanctuary, raised them up on the understanding that no harm should be done to them, led them out and slew them. Some who as they passed by took refuge at the altars of the awful goddesses were despatched on the spot. From this deed the men who killed them were called accursed and guilty against the goddess, they and their descendants. 12 Accordingly these cursed ones were driven out by the Athenians, driven out again by Cleomenes of Lacedaemon and an Athenian faction; the living were driven out, and the bones of the dead were taken up; thus they were cast out. For all that, they came back afterwards, and their descendants are still in the city.
nan nan, This interval was spent in sending embassies to Athens charged with complaints, in order to obtain as good a pretext for war as possible, in the event of her paying no attention to them. , The first Lacedaemonian embassy was to order the Athenians to drive out the curse of the goddess; the history of which is as follows. ,In former generations there was an Athenian of the name of Cylon, a victor at the Olympic games, of good birth and powerful position, who had married a daughter of Theagenes, a Megarian, at that time tyrant of Megara . , Now this Cylon was inquiring at Delphi ; when he was told by the god to seize the Acropolis of Athens on the grand festival of Zeus. ,Accordingly, procuring a force from Theagenes and persuading his friends to join him, when the Olympic festival in Peloponnese came, he seized the Acropolis, with the intention of making himself tyrant, thinking that this was the grand festival of Zeus, and also an occasion appropriate for a victor at the Olympic games. ,Whether the grand festival that was meant was in Attica or elsewhere was a question which he never thought of, and which the oracle did not offer to solve. For the Athenians also have a festival which is called the grand festival of Zeus Meilichios or Gracious, viz. the Diasia. It is celebrated outside the city, and the whole people sacrifice not real victims but a number of bloodless offerings peculiar to the country. However, fancying he had chosen the right time, he made the attempt. ,As soon as the Athenians perceived it, they flocked in, one and all, from the country, and sat down, and laid siege to the citadel. ,But as time went on, weary of the labour of blockade, most of them departed; the responsibility of keeping guard being left to the nine archons, with plenary powers to arrange everything according to their good judgment. It must be known that at that time most political functions were discharged by the nine archons. , Meanwhile Cylon and his besieged companions were distressed for want of food and water. ,Accordingly Cylon and his brother made their escape; but the rest being hard pressed, and some even dying of famine, seated themselves as suppliants at the altar in the Acropolis. ,The Athenians who were charged with the duty of keeping guard, when they saw them at the point of death in the temple, raised them up on the understanding that no harm should be done to them, led them out and slew them. Some who as they passed by took refuge at the altars of the awful goddesses were despatched on the spot. From this deed the men who killed them were called accursed and guilty against the goddess, they and their descendants. ,Accordingly these cursed ones were driven out by the Athenians, driven out again by Cleomenes of Lacedaemon and an Athenian faction; the living were driven out, and the bones of the dead were taken up; thus they were cast out. For all that, they came back afterwards, and their descendants are still in the city.
nan This, then, was the curse that the Lacedaemonians ordered them to drive out. They were actuated primarily, as they pretended, by a care for the honor of the gods; but they also knew that Pericles, son of Xanthippus, was connected with the curse on his mother's side, and they thought that his banishment would materially advance their designs on Athens 2 Not that they really hoped to succeed in procuring this; they rather thought to create a prejudice against him in the eyes of his countrymen from the feeling that the war would be partly caused by his misfortune. 3 For being the most powerful man of his time, and the leading Athenian statesman, he opposed the Lacedaemonians in everything, and would have no concessions, but ever urged the Athenians on to war.
nan nan, This, then, was the curse that the Lacedaemonians ordered them to drive out. They were actuated primarily, as they pretended, by a care for the honor of the gods; but they also knew that Pericles, son of Xanthippus, was connected with the curse on his mother's side, and they thought that his banishment would materially advance their designs on Athens , Not that they really hoped to succeed in procuring this; they rather thought to create a prejudice against him in the eyes of his countrymen from the feeling that the war would be partly caused by his misfortune. ,For being the most powerful man of his time, and the leading Athenian statesman, he opposed the Lacedaemonians in everything, and would have no concessions, but ever urged the Athenians on to war.

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

25 results
1. Alcman, Poems, 1 (7th cent. BCE - 6th cent. BCE)
2. Hecataeus of Miletus, Fragments, 1 (6th cent. BCE - 5th cent. BCE)
3. Pindar, Nemean Odes, 3.3, 9.1-9.2 (6th cent. BCE - 5th cent. BCE)
4. Pindar, Olympian Odes, 4.10-4.11, 5.1-5.3, 6.98-6.99, 8.9, 14.17 (6th cent. BCE - 5th cent. BCE)
5. Pindar, Pythian Odes, 2.24, 8.5 (6th cent. BCE - 5th cent. BCE)
6. Herodotus, Histories, 1.125, 1.157, 1.158, 1.159, 1.160, 1.21, 1.45, 1.5.3, 1.59.6, 1.61, 1.65, 1.66, 1.75, 1.87, 1.99, 2.64.1, 3.124, 3.125, 3.65, 5.102.1, 5.105, 5.36, 5.46, 5.59, 5.60, 5.61, 5.70, 5.71, 5.72, 5.73, 5.83, 5.97.3, 6.107, 6.108, 6.125, 6.75, 6.79, 6.91, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.33, 7.8b, 7.9, 8.51, 8.52, 8.53, 8.54, 8.55, 8.65 (5th cent. BCE - 5th cent. BCE) 1.125. When Cyrus read this, he deliberated as to what was the shrewdest way to persuade the Persians to revolt; and what he thought to be most effective, he did: ,writing what he liked on a paper, he assembled the Persians, and then unfolded the paper and declared that in it Astyages appointed him leader of the Persian armies. “Now,” he said in his speech, “I command you, men of Persia, to come, each provided with a sickle.” This is what Cyrus said. ,Now there are many tribes in Persia : those of them that Cyrus assembled and persuaded to revolt from the Medes were the Pasargadae, the Maraphii, and the Maspii. On these all the other Persians depend. The chief tribe is that of the Pasargadae; to them belongs the clan of the Achaemenidae, the royal house of Persia . ,The other Persian tribes are the Panthialaei, the Derusiaei, and the Germanii, all tillers of the soil, and the Dai, the Mardi, the Dropici, the Sagartii, all wandering herdsmen.
7. Sophocles, Antigone, 31 (5th cent. BCE - 5th cent. BCE)
8. Thucydides, The History of The Peloponnesian War, 1.2-1.19, 1.20.2, 1.23.1, 1.24, 1.25.2, 1.29-1.30, 1.46, 1.66, 1.70, 1.73, 1.84, 1.89-1.118, 1.120, 1.127-1.139, 2.40.2, 2.47, 2.54, 2.54.4, 2.65, 3.82, 4.81, 5.16.1, 5.26, 6.2-6.5, 6.15.3-6.15.4, 6.53-6.59, 6.59.2, 7.18.2, 7.49 (5th cent. BCE - 4th cent. BCE) 1.20.2. The general Athenian public fancy that Hipparchus was tyrant when he fell by the hands of Harmodius and Aristogiton; not knowing that Hippias, the eldest of the sons of Pisistratus, was really supreme, and that Hipparchus and Thessalus were his brothers; and that Harmodius and Aristogiton suspecting, on the very day, nay at the very moment fixed on for the deed, that information had been conveyed to Hippias by their accomplices, concluded that he had been warned, and did not attack him, yet, not liking to be apprehended and risk their lives for nothing, fell upon Hipparchus near the temple of the daughters of Leos, and slew him as he was arranging the Panathenaic procession. 1.23.1. The Median war, the greatest achievement of past times, yet found a speedy decision in two actions by sea and two by land. The Peloponnesian war was prolonged to an immense length, and long as it was it was short without parallel for the misfortunes that it brought upon Hellas . 1.25.2. So the Epidamnians went to Corinth, and delivered over the colony in obedience to the commands of the oracle. They showed that their founder came from Corinth, and revealed the answer of the god; and they begged them not to allow them to perish, but to assist them. 2.40.2. Our public men have, besides politics, their private affairs to attend to, and our ordinary citizens, though occupied with the pursuits of industry, are still fair judges of public matters; for, unlike any other nation, regarding him who takes no part in these duties not as unambitious but as useless, we Athenians are able to judge at all events if we cannot originate, and instead of looking on discussion as a stumbling-block in the way of action, we think it an indispensable preliminary to any wise action at all. 2.54.4. The oracle also which had been given to the Lacedaemonians was now remembered by those who knew of it. When the God was asked whether they should go to war, he answered that if they put their might into it, victory would be theirs, and that he would himself be with them. 5.16.1. Now, however, after the Athenian defeat at Amphipolis, and the death of Cleon and Brasidas, who had been the two principal opponents of peace on either side—the latter from the success and honor which war gave him, the former because he thought that, if tranquillity were restored, his crimes would be more open to detection and his slanders less credited—the foremost candidates for power in either city, Pleistoanax, son of Pausanias, king of Lacedaemon, and Nicias, son of Niceratus, the most fortunate general of his time, each desired peace more ardently than ever. Nicias, while still happy and honored, wished to secure his good fortune, to obtain a present release from trouble for himself and his countrymen, and hand down to posterity a name as an ever-successful statesman, and thought the way to do this was to keep out of danger and commit himself as little as possible to fortune, and that peace alone made this keeping out of danger possible. Pleistoanax, again, was assailed by his enemies for his restoration, and regularly held up by them to the prejudice of his countrymen, upon every reverse that befell them, as though his unjust restoration were the cause; 6.15.3. For the position he held among the citizens led him to indulge his tastes beyond what his real means would bear, both in keeping horses and in the rest of his expenditure; and this later on had not a little to do with the ruin of the Athenian state. 6.15.4. Alarmed at the greatness of his license in his own life and habits, and of the ambition which he showed in all things soever that he undertook, the mass of the people set him down as a pretender to the tyranny, and became his enemies; and although publicly his conduct of the war was as good as could be desired individually, his habits gave offence to every one, and caused them to commit affairs to other hands, and thus before long to ruin the city. 7.18.2. But the Lacedaemonians derived most encouragement from the belief that Athens, with two wars on her hands, against themselves and against the Siceliots, would be more easy to subdue, and from the conviction that she had been the first to infringe the truce. In the former war, they considered, the offence had been more on their own side, both on account of the entrance of the Thebans into Plataea in time of peace, and also of their own refusal to listen to the Athenian offer of arbitration, in spite of the clause in the former treaty that where arbitration should be offered there should be no appeal to arms. For this reason they thought that they deserved their misfortunes, and took to heart seriously the disaster at Pylos and whatever else had befallen them.
9. Xenophon, Hellenica, 2.3.24 (5th cent. BCE - 4th cent. BCE) 2.3.24. Then when Theramenes arrived, Critias arose and spoke as follows: Gentlemen of the Senate, if anyone among you thinks that more people than is fitting are being put to death, let him reflect that where governments are changed these things always take place; and it is inevitable that those who are changing the government here to an oligarchy should have most numerous enemies, both because the state is the most populous of the Greek states and because the commons have been bred up in a condition of freedom for the longest time.
10. Aeschines, Letters, 3.116 (4th cent. BCE - 4th cent. BCE)
11. Aeschines, Or., 3.116 (4th cent. BCE - 4th cent. BCE)
12. Aristotle, Athenian Constitution, 8.3, 17.4, 20.2-20.3 (4th cent. BCE - 4th cent. BCE)
13. Demosthenes, Orations, 21.144 (4th cent. BCE - 4th cent. BCE)
14. Duris of Samos, Fragments, 63 (4th cent. BCE - 3rd cent. BCE)
15. Hecataeus Abderita, Fragments, 1 (4th cent. BCE - 3rd cent. BCE)
16. Hecataeus Abderita, Fragments, 1 (4th cent. BCE - 3rd cent. BCE)
17. Diodorus Siculus, Historical Library, 11.45.7-11.45.9, 11.62.3 (1st cent. BCE - 1st cent. BCE) 11.45.7.  And the Lacedaemonians, falling in with the mother's decision, walled up the entrance and in this manner forced Pausanias to meet his end through starvation. Now the body of the dead man was turned over to his relatives for burial; but the divinity showed its displeasure at the violation of the sanctity of suppliants 11.45.8.  for once when the Lacedaemonians were consulting the oracle at Delphi about some other matters, the god replied by commanding them to restore her suppliant to the goddess. 11.45.9.  Consequently the Spartans, thinking the oracle's command to be impracticable, were at a loss for a considerable time, being unable to carry out the injunction of the god. Concluding, however, to do as much as was within their power, they made two bronze statues of Pausanias and set them up in the temple of Athena. 11.62.3.  And the Athenian people, taking a tenth part of the booty, dedicated it to the god, and the inscription which they wrote upon the dedication they made ran as follows: E'en from the day when the sea divided Europe from Asia, And the impetuous god, Ares, the cities of men Took for his own, no deed such as this among earth-dwelling mortals Ever was wrought at one time both upon land and at sea. These men indeed upon Cyprus sent many a Mede to destruction, Capturing out on the sea warships a hundred in sum Filled with Phoenician men; and deeply all Asia grieved o'er them, Smitten thus with both hands, vanquished by war's mighty power.
18. Strabo, Geography, 8.6.20, 11.14.16, 16.1.20 (1st cent. BCE - 1st cent. BCE) 8.6.20. Corinth is called wealthy because of its commerce, since it is situated on the Isthmus and is master of two harbors, of which the one leads straight to Asia, and the other to Italy; and it makes easy the exchange of merchandise from both countries that are so far distant from each other. And just as in early times the Strait of Sicily was not easy to navigate, so also the high seas, and particularly the sea beyond Maleae, were not, on account of the contrary winds; and hence the proverb, But when you double Maleae, forget your home. At any rate, it was a welcome alternative, for the merchants both from Italy and from Asia, to avoid the voyage to Maleae and to land their cargoes here. And also the duties on what by land was exported from the Peloponnesus and what was imported to it fell to those who held the keys. And to later times this remained ever so. But to the Corinthians of later times still greater advantages were added, for also the Isthmian Games, which were celebrated there, were wont to draw crowds of people. And the Bacchiadae, a rich and numerous and illustrious family, became tyrants of Corinth, and held their empire for nearly two hundred years, and without disturbance reaped the fruits of the commerce; and when Cypselus overthrew these, he himself became tyrant, and his house endured for three generations; and an evidence of the wealth of this house is the offering which Cypselus dedicated at Olympia, a huge statue of beaten gold. Again, Demaratus, one of the men who had been in power at Corinth, fleeing from the seditions there, carried with him so much wealth from his home to Tyrrhenia that not only he himself became the ruler of the city that admitted him, but his son was made king of the Romans. And the sanctuary of Aphrodite was so rich that it owned more than a thousand temple slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, Not for every man is the voyage to Corinth. Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: Yet, such as I am, in this short time I have taken down three webs. 11.14.16. Now the sacred rites of the Persians, one and all, are held in honor by both the Medes and the Armenians; but those of Anaitis are held in exceptional honor by the Armenians, who have built sanctuaries in her honor in different places, and especially in Acilisene. Here they dedicate to her service male and female slaves. This, indeed, is not a remarkable thing; but the most illustrious men of the tribe actually consecrate to her their daughters while maidens; and it is the custom for these first to be prostituted in the sanctuary of the goddess for a long time and after this to be given in marriage; and no one disdains to live in wedlock with such a woman. Something of this kind is told also by Herodotus in his account of the Lydian women, who, one and all, he says, prostitute themselves. And they are so kindly disposed to their paramours that they not only entertain them hospitably but also exchange presents with them, often giving more than they receive, inasmuch as the girls from wealthy homes are supplied with means. However, they do not admit any man that comes along, but preferably those of equal rank with themselves. 16.1.20. Their other customs are like those of the Persians, but this is peculiar to themselves: three discreet persons, chiefs of each tribe, are appointed, who present publicly young women who are marriageable, and give notice by the crier, beginning with those most in estimation, of a sale of them to men intending to become husbands. In this manner marriages are contracted.As often as the parties have sexual intercourse with one another, they rise, each apart from the other, to burn perfumes. In the morning they wash, before touching any household vessel. For as ablution is customary after touching a dead body, so is it practised after sexual intercourse. There is a custom prescribed by an oracle for all the Babylonian women to have intercourse with strangers. The women repair to a temple of Venus, accompanied by numerous attendants and a crowd of people. Each woman has a cord round her head, The man approaches a woman, and places on her lap as much money as he thinks proper; he then leads her away to a distance from the sacred grove, and has intercourse with her. The money is considered as consecrated to Venus.There are three tribunals, one consisting of persons who are past military service, another of nobles, and a third of old men, besides another appointed by the king. It is the business of the latter to dispose of the virgins in marriage, and to determine causes respecting adultery; of another to decide those relative to theft; and of the third, those of assault and violence.The sick are brought out of their houses into the highways, and inquiry is made of passengers whether any of them can give information of a remedy for the disease. There is no one so ill-disposed as not to accost the sick person, and acquaint him with anything that he considers may conduce to his recovery.Their dress is a tunic reaching to the feet, an upper garment of wool, [and] a white cloak. The hair is long. They wear a shoe resembling a buskin. They wear also a seal, and carry a staff not plain, but with a figure upon the top of it, as an apple, a rose, a lily, or something of the kind. They anoint themselves with oil of sesamum. They bewail the dead, like the Egyptians and many other nations. They bury the body in honey, first besmearing it with wax.There are three communities which have no corn. They live in the marshes, and subsist on fish. Their mode of life is like that of the inhabitants of Gedrosia.
19. Plutarch, Moralia, 871a (1st cent. CE - 2nd cent. CE)
20. Plutarch, Solon, 12.1-12.4 (1st cent. CE - 2nd cent. CE) 12.1. Now the Cylonian pollution had for a long time agitated the city, ever since Megacles the archon had persuaded Cylon and his fellow conspirators, who had taken sanctuary in the temple of Athena, to come down and stand their trial. About 636 B.C. Cf. Hdt. 5.71 ; Thuc. 1.126 . They fastened a braided thread to the image of the goddess and kept hold of it, but when they reached the shrine of the Erinyes on their way down, the thread broke of its own accord, upon which Megacles and his fellow-archons rushed to seize them, on the plea that the goddess refused them the rights of suppliants. Those who were outside of sacred precincts were stoned to death, and those who took refuge at the altars were slaughtered there; only those were spared who made supplication to the wives of the archons. 12.2. Therefore the archons were called polluted men and were held in execration. The survivors of the followers of Cylon also recovered strength, and were forever at variance with the descendants of Megacles. At this particular time the quarrel was at its height and the people divided between the two factions. Solon, therefore, being now in high repute, interposed between them, along with the noblest of the Athenians, and by his entreaties and injunctions persuaded the men who were held to be polluted to submit to a trial, and to abide by the decision of three hundred jurors selected from the nobility. 12.3. Myron of Phlya conducted the prosecution, and the family of Megacles was found guilty. Those who were alive were banished, and the bodies of the dead were dug up and cast forth beyond the borders of the country. During these disturbances the Megarians also attacked the Athenians, who lost Nisaea, and were driven out of Salamis once more. The city was also visited with superstitious fears and strange appearances, and the seers declared that their sacrifices indicated pollutions and defilements which demanded expiation. 12.4. Under these circumstances they summoned to their aid from Crete Epimenides of Phaestus, who is reckoned as the seventh Wise Man by some of those who refuse Periander a place in the list. See note on Plut. Sol. 3.5, and cf. Aristot. Const. Ath. 1 . He was reputed to be a man beloved of the gods, and endowed with a mystical and heaven-sent wisdom in religious matters. Therefore the men of his time said that he was the son of a nymph named Balte, and called him a new Cures. The Curetes were Cretan priests of Idaean Zeus, who took their name from the demi-gods to whose care Rhea was said to have committed the infant Zeus. On coming to Athens he made Solon his friend, assisted him in many ways, and paved the way for his legislation.
21. Plutarch, Themistocles, 5.4 (1st cent. CE - 2nd cent. CE)
22. Lucian, The Syrian Goddess, 6 (2nd cent. CE - 2nd cent. CE) 6. I saw too at Byblos a large temple, sacred to the Byblian Aphrodite: this is the scene of the secret rites of Adonis: I mastered these. They assert that the legend about Adonis and the wild boar is true, and that the facts occurred in their country, and in memory of this calamity they beat their breasts and wail every year, and perform their secret ritual amid signs of mourning through the whole countryside. When they have finished their mourning and wailing, they sacrifice in the first place to Adonis, as to one who has departed this life: after this they allege that he is alive again, and exhibit his effigy to the sky. They proceed to shave their heads, too, like the Egyptians on the loss of their Apis. The women who refuse to be shaved have to submit to the following penalty, viz., to stand for the space of an entire day in readiness to expose their persons for hire. The place of hire is open to none but foreigners, and out of the proceeds of the traffic of these women a sacrifice to Aphrodite is paid.
23. Pausanias, Description of Greece, 1.13.3, 1.26.5, 1.27.2, 3.4.3-3.4.6 (2nd cent. CE - 2nd cent. CE) 1.13.3. taken from the bold Gauls as a gift to Itonian Athena, when he had destroyed all the host of Antigonus. 'Tis no great marvel. The Aeacidae are warriors now, even as they were of old. These shields then are here, but the bucklers of the Macedonians themselves he dedicated to Dodonian Zeus. They too have an inscription:— These once ravaged golden Asia, and brought slavery upon the Greeks. Now ownerless they lie by the pillars of the temple of Zeus, spoils of boastful Macedonia . Pyrrhus came very near to reducing Macedonia entirely, but 1.26.5. There is also a building called the Erechtheum. Before the entrance is an altar of Zeus the Most High, on which they never sacrifice a living creature but offer cakes, not being wont to use any wine either. Inside the entrance are altars, one to Poseidon, on which in obedience to an oracle they sacrifice also to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the walls are paintings representing members of the clan Butadae; there is also inside—the building is double—sea-water in a cistern. This is no great marvel, for other inland regions have similar wells, in particular Aphrodisias in Caria . But this cistern is remarkable for the noise of waves it sends forth when a south wind blows. On the rock is the outline of a trident. Legend says that these appeared as evidence in support of Poseidon's claim to the land. 1.27.2. About the olive they have nothing to say except that it was testimony the goddess produced when she contended for their land. Legend also says that when the Persians fired Athens the olive was burnt down, but on the very day it was burnt it grew again to the height of two cubits. Adjoining the temple of Athena is the temple of Pandrosus, the only one of the sisters to be faithful to the trust. 3.4.3. While Cleomenes was occupied in Aegina, Demaratus, the king of the other house, was slandering him to the Lacedaemonian populace. On his return from Aegina, Cleomenes began to intrigue for the deposition of king Demaratus. He bribed the Pythian prophetess to frame responses about Demaratus according to his instructions, and instigated Leotychides, a man of royal birth and of the same family as Demaratus, to put in a claim to the throne. 3.4.4. Leotychides seized upon the remark that Ariston in his ignorance blurted out when Demaratus was born, denying that he was his child. On the present occasion the Lacedaemonians, according to their wont, referred to the oracle at Delphi the claim against Demaratus, and the prophetess gave them a response which favoured the designs of Cleomenes. 3.4.5. So Demaratus was deposed, not rightfully, but because Cleomenes hated him. Subsequently Cleomenes met his end in a fit of madness for seizing a sword he began to wound himself, and hacked and maimed his body all over. The Argives assert that the manner of his end was a punishment for his treatment of the suppliants of Argus; the Athenians say that it was because he had devastated Orgas; the Delphians put it down to the bribes he gave the Pythian prophetess, persuading her to give lying responses about Demaratus. 3.4.6. It may well be too that the wrath of heroes and the wrath of gods united together to punish Cleomenes since it is a fact that for a personal wrong Protesilaus, a hero not a whit more illustrious than Argus, punished at Elaeus Artayctes, a Persian; while the Megarians never succeeded in propitiating the deities at Eleusis for having encroached upon the sacred land. As to the tampering with the oracle, we know of nobody, with the exception of Cleomenes, who has had the audacity even to attempt it.
24. Pollux, Onomasticon, 8.108 (2nd cent. CE - 3rd cent. CE)
25. Epigraphy, Ig, 533

Subjects of this text:

subject	book bibliographic info
"historiography, classical"	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210
abraham	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 232
acropolis, of athens	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
acropolis, of sardis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
acropolis	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
adolescent	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
aegina	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
aeginetans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
agatharchides of cnidus	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210
alcibiades	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 286
alcmaeonidae	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 230
alcmaeonidae of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
alcmaeonids	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
alcman	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
alkmeonidai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 449
anachronism	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
ancestry, common descent	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 232
aphrodite, ismenius of thebes	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
aphrodite, pythios of delphi	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
archons	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
areiopagos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
aristocracy, aristocrats, aristocratic	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
aristophanes, comic poet	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 548
aristophanes, humor in	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
aristotle	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 548
arrhachion of phigalia	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
artabanus of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
artemis, of ephesus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
asia, greeks (ionians) of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
athena, polias of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
athena itonia in thessaly, between pherai and larisa	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
athena itonia in thessaly, krannon	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
athenian, processions	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
athens	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86; Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
athens and athenians, attitudes of, toward asiatics	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
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) 247
athletes, and tyranny	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
athletes, honored in archaic poleis	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
attica	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 669
balcer, jack	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
beard, mary	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
buck, c. d.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
budin, stephanie	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
cambyses of persia, dreams of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
chorêgiai, chorêgoi	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
city/cities	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
cleisthenes of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
cleombrotus, son of dexilaus of sybaris	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
cleomenes	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
cleomenes of sparta, impieties of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
cleomenes of sparta, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
clubs	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
coinage	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 449
comedy, old comedy	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 548
corcyra	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 669
corinth	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 475, 669
corinthians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
critias	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
croesus of lydia, dedications of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
croesus of lydia, dreams and omens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
croesus of lydia, oracles to	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
cylon	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86, 230; Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
cylon of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
cymaeans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
cyrus of persia, dreams of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
darius of persia	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
deity	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
delphi, and alkmeonidai, control	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 449
delphic oracle, to spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
demeter, eleusinian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
didyma	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dion	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
dionysos/dionysus	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
divination	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86
dokimasia	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
dream interpreters	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dreams, of hippias	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
dreams, of polycrates daughter	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
eleusis	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
ephesus and ephesians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
epic, evidence from	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426, 449
epic narrative	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
epidaurus	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
epinikia, as gifts by athletes	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
epinikia, compared to cash rewards	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
epinikia	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
epos, epic poetry	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 286
eretria	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
euboea	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
eupatridai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
eupatrids	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
euryleon of sparta	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200, 214
eusebius	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
euthune	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
festivals, in aegina	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
foreigners	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
garden	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
genos	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 232
gifts, and interest	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
gymnasiarchiai	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
harmodius	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 442
hecataeus	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 548
hecataeus of miletus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
helen	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
henderson, john	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
hera, of samos	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
hermocrates	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 548
hermogenes	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 548
herodotos	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
herodotus, ethnic perspectives of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
herodotus, historian	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
herodotus, on sovereignty	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
herodotus, religious perspective of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
herodotus	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52; Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 475, 548
hesychidai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
hetaira	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
hetairos/eia	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
hipparchos (son of peisistratus)	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 669
hippeis	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
homicide	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
homosexuality	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
hughes, dennis d.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
humor, in thucydides	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
in	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
ionian revolt	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
isodamos	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
kinesias	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
kinship	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 232
krannon, pelasgiotis, thessaly	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
kybebe	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
kylon	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426, 449, 650
kômoi	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
larisa, pelasgiotis, thessaly	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
larisa kremaste	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
liturgies, in the archaic period	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
liturgies, voluntary	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
lucian	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
lycurgus	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86
lykomidai	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
lysander	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86; Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
mandrocles of samos	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
mantis, political	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 449
mardonios	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 475
megara, megarians	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
meletos	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
midas	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
milesians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
mip	Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 232
money, as reward	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
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) 247
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) 247
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) 247
music, lydian and phrygian	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
music, martial	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
myth/mythology, stories/storytelling	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
myth/mythology	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
naukrariai	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
neutrality	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
nicias	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210
oaths, to provoke response	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
oligarchy, oligarchs	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
olympia, sanctuaries	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
omens	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86
oracles	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210; Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86; Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
oral tradition	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 442
orthagoras	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
outsider	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
panhellenic, sanctuaries and games	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
parker, robert c. t.	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
pausanias	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18; Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377
pausanias of sparta, asylum violated	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
pausanias of sparta, delphi dedication and	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
peisistratos, sons	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 449
peisistratus	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377
peisistratus and peisistratids	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
peloponnesian war	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
pentakosiomedimnos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
pentekontaetia	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377
peparethians	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
pericles, as speaker	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
pericles of athens	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200, 214
persia and persians, and lydian symbols	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
persia and persians, burn greek temples	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
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) 247
persian, the (persian) king	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
pherai, pelasgiotis, thessaly	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
phigalia	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
phrygia and phrygians, music of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
piety	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210
piety / impiety	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86, 230
pindar	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
plato, humor in	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
plutarch	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
poetry/poetic performance	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
pollution	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
polycrates of samos	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81; Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
prytaneis, of the naukraroi	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
public office, officials	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
pyrrhos, king of molossos/epeiros	Lalone, Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess (2019) 84
quotation, with gesture or tone of voice	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
religion/theology, diversity/plurality	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
religiosity, spartan	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86
religious authority, sacred law/prescriptions	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
revolution	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
rich, the	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
ritual	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
sacrifice (thysia), human	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
sacrifices	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210
salamis, battle of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
samos	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 81
sanctuaries/temples, prohibition on sexual intercourse	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
sanctuaries/temples, sacred law/prescriptions	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
sanctuaries/temples, sacred prostitution	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
sardis, burning of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
sardis, shrine of kybebe at	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
sardis, under persians	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
sicyon	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
socrates, irony of	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
solon	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
songs, iacchos	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
sources, deriving from oral tradition	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
sparta	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 86
spartans, impieties of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
spartans	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
spirit	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 230
statues, in the agora	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
statues, of arrhachion of phigalia	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
statues, of athletes	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
statues, of cleombrotus of sybaris	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
strabo	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
style	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377
sybaris	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
symposion	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426
thasos	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 449
theagenes	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
themistocles	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377
themistocles of athens, dedications of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
theramenes	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
thomas, rosiland	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
thucydides, and herodotus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
thucydides, in opposition to herodotus	Kingsley Monti and Rood, The Authoritative Historian: Tradition and Innovation in Ancient Historiography (2022) 377
thucydides, on tyrants and tyranny	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
thucydides, son of melesias, archaeology	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 286
thucydides, son of melesias, autopsy	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 442
thucydides, son of melesias, causes, causality	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 442
thucydides, son of melesias, digressions	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 442
thucydides, son of melesias, manuscript traditionnan	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 286, 442
thucydides	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210; Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
tmolus, mount	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
treasurers	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 650
tumulus	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
tynnondas	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
tyranny, greek attitudes towards	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
tyranny, theagenes	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
tyranny, theology of	Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 247
tyranny, tyrants	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
tyrant	Humphreys, Kinship in Ancient Athens: An Anthropological Analysis (2018) 426, 449
wealth	Raaflaub Ober and Wallace, Origins of Democracy in Ancient Greece (2007) 52
women, prostitutes/courtesans'	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
xenophanes	Gygax, Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism (2016) 90
xenophon	Hau, Moral History from Herodotus to Diodorus Siculus (2017) 210
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) 247
xerxes	Rengakos and Tsakmakis, Brill's Companion to Thucydides (2006) 475
xerxes of persia, dreams of	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
zeus, agoraios of selinus	Mikalson, Herodotus and Religion in the Persian Wars (2003) 200
zeus, eleutherios of plataea	Mikalson, Herodotus and Religion in the Persian Wars (2003) 214
zeus, xeinios	Papadodima, Ancient Greek Literature and the Foreign: Athenian Dialogues II (2022) 61
zeus (god), sanctuary at mount olympos	Eidinow and Kindt, The Oxford Handbook of Ancient Greek Religion (2015) 18
α\x1e γαθ\x1b\x1a ς, \x1b\x17, used ironically	Boeghold, When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature (2022) 101
ἀλιτήριος	Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 230