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Tiresias: The Ancient Mediterranean Religions Source Database



10882
Thucydides, The History Of The Peloponnesian War, 3.58
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Intertexts (texts cited often on the same page as the searched text):

27 results
1. Homer, Iliad, 13.624-13.625 (8th cent. BCE - 7th cent. BCE)

13.624. / ln such wise of a surety shall ye leave the ships of the Danaans, drivers of swift horses, ye overweening Trojans, insatiate of the dread din of battle. Aye, and of other despite and shame lack ye naught, wherewith ye have done despite unto me, ye evil dogs, and had no fear at heart of the grievous wrath of Zeus, that thundereth aloud, the god of hospitality 13.625. /who shall some day destroy your high city. For ye bare forth wantonly over sea my wedded wife and therewithal much treasure, when it was with her that ye had found entertainment; and now again ye are full fain to fling consuming fire on the sea-faring ships, and to slay the Achaean warriors.
2. Homer, Odyssey, 6.120, 9.269-9.271 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Agamemnon, 362 (6th cent. BCE - 5th cent. BCE)

362. Δία τοι ξένιον μέγαν αἰδοῦμαι 362. Ay, Zeus I fear — the guest’s friend great — who was
4. Aeschylus, Seven Against Thebes, 276-279, 275 (6th cent. BCE - 5th cent. BCE)

275. μήλοισιν αἱμάσσοντας ἑστίας θεῶν 275. the citizens shall redden the gods’ altars with the blood of sheep and sacrifice bulls to the gods—this is my vow—and offer trophies, while I will crown their holy temples with the spoil of the enemy’s spear-pierced garments.
5. Aeschylus, Suppliant Women, 406, 478-479, 347 (6th cent. BCE - 5th cent. BCE)

347. βαρύς γε μέντοι Ζηνὸς ἱκεσίου κότος. Χορός 347. Yet heavy is the wrath of Zeus, god of the suppliant.
6. Pindar, Olympian Odes, 1.90, 8.22 (6th cent. BCE - 5th cent. BCE)

7. Aristophanes, Knights, 83 (5th cent. BCE - 4th cent. BCE)

83. βέλτιστον ἡμῖν αἷμα ταύρειον πιεῖν.
8. Euripides, Hecuba, 345 (5th cent. BCE - 5th cent. BCE)

345. θάρσει: πέφευγας τὸν ἐμὸν ̔Ικέσιον Δία: 345. Take heart; you are safe from the suppliant’s god in my case, for I will follow you, both because I must and because it is my wish to die; for if I were unwilling, a coward would I show myself, a woman faint of heart. Why should I prolong my days? I whose father was lord
9. Euripides, Orestes, 1213 (5th cent. BCE - 5th cent. BCE)

10. Euripides, Phoenician Women, 857 (5th cent. BCE - 5th cent. BCE)

11. Herodotus, Histories, 1.157-1.160, 4.33-4.35, 5.92, 7.43, 7.132, 7.226-7.227, 8.5, 8.75, 9.3 (5th cent. BCE - 5th cent. BCE)

1.157. After giving these commands on his journey, he marched away into the Persian country. But Pactyes, learning that an army sent against him was approaching, was frightened and fled to Cyme . ,Mazares the Mede, when he came to Sardis with the part that he had of Cyrus' host and found Pactyes' followers no longer there, first of all compelled the Lydians to carry out Cyrus' commands; and by his order they changed their whole way of life. ,After this, he sent messengers to Cyme demanding that Pactyes be surrendered. The Cymaeans resolved to make the god at Branchidae their judge as to what course they should take; for there was an ancient place of divination there, which all the Ionians and Aeolians used to consult; the place is in the land of Miletus, above the harbor of Panormus . 1.158. The men of Cyme, then, sent to Branchidae to inquire of the shrine what they should do in the matter of Pactyes that would be most pleasing to the gods; and the oracle replied that they must surrender Pactyes to the Persians. ,When this answer came back to them, they set about surrendering him. But while the greater part were in favor of doing this, Aristodicus son of Heraclides, a notable man among the citizens, stopped the men of Cyme from doing it; for he did not believe the oracle and thought that those who had inquired of the god spoke falsely; until at last a second band of inquirers was sent to inquire concerning Pactyes, among whom was Aristodicus. 1.159. When they came to Branchidae, Aristodicus, speaking for all, put this question to the oracle: “Lord, Pactyes the Lydian has come to us a suppliant fleeing a violent death at the hands of the Persians; and they demand him of us, telling the men of Cyme to surrender him. ,But we, as much as we fear the Persian power, have not dared give up this suppliant of ours until it is clearly made known to us by you whether we are to do this or not.” Thus Aristodicus inquired; and the god again gave the same answer, that Pactyes should be surrendered to the Persians. ,With that Aristodicus did as he had already decided; he went around the temple, and took away the sparrows and all the families of nesting birds that were in it. But while he was doing so, a voice (they say) came out of the inner shrine calling to Aristodicus, and saying, “Vilest of men, how dare you do this? Will you rob my temple of those that take refuge with me?” ,Then Aristodicus had his answer ready: “Lord,” he said, “will you save your own suppliants, yet tell the men of Cyme to deliver up theirs?” But the god replied, “Yes, I do command them, so that you may perish all the sooner for your impiety, and never again come to inquire of my oracle about giving up those that seek refuge with you.” 1.160. When the Cymaeans heard this answer, they sent Pactyes away to Mytilene ; for they were anxious not to perish for delivering him up or to be besieged for keeping him with them. ,Then Mazares sent a message to Mytilene demanding the surrender of Pactyes, and the Mytilenaeans prepared to give him, for a price; I cannot say exactly how much it was, for the bargain was never fulfilled; ,for when the Cymaeans learned what the Mytilenaeans were about, they sent a ship to Lesbos and took Pactyes away to Chios . From there he was dragged out of the temple of City-guarding Athena and delivered up by the Chians, ,who received in return Atarneus, which is a district in Mysia opposite Lesbos . The Persians thus received Pactyes and kept him guarded, so that they might show him to Cyrus; ,and for a long time no one would use barley meal from this land of Atarneus in sacrifices to any god, or make sacrificial cakes of what grew there; everything that came from that country was kept away from any sacred rite. 4.33. But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; ,from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos. ,Thus (they say) these offerings come to Delos. But on the first journey, the Hyperboreans sent two maidens bearing the offerings, to whom the Delians give the names Hyperoche and Laodice, and five men of their people with them as escort for safe conduct, those who are now called Perpherees and greatly honored at Delos. ,But when those whom they sent never returned, they took it amiss that they should be condemned always to be sending people and not getting them back, and so they carry the offerings, wrapped in straw, to their borders, and tell their neighbors to send them on from their own country to the next; ,and the offerings, it is said, come by this conveyance to Delos. I can say of my own knowledge that there is a custom like these offerings; namely, that when the Thracian and Paeonian women sacrifice to the Royal Artemis, they have straw with them while they sacrifice. 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. 4.35. In this way, then, these maidens are honored by the inhabitants of Delos. These same Delians relate that two virgins, Arge and Opis, came from the Hyperboreans by way of the aforesaid peoples to Delos earlier than Hyperoche and Laodice; ,these latter came to bring to Eileithyia the tribute which they had agreed to pay for easing child-bearing; but Arge and Opis, they say, came with the gods themselves, and received honors of their own from the Delians. ,For the women collected gifts for them, calling upon their names in the hymn made for them by Olen of Lycia; it was from Delos that the islanders and Ionians learned to sing hymns to Opis and Arge, calling upon their names and collecting gifts (this Olen, after coming from Lycia, also made the other and ancient hymns that are sung at Delos). ,Furthermore, they say that when the thighbones are burnt in sacrifice on the altar, the ashes are all cast on the burial-place of Opis and Arge, behind the temple of Artemis, looking east, nearest the refectory of the people of Ceos. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.” 7.43. When the army had come to the river Scamander, which was the first river after the beginning of their march from Sardis that fell short of their needs and was not sufficient for the army and the cattle to drink—arriving at this river, Xerxes ascended to the citadel of Priam, having a desire to see it. ,After he saw it and asked about everything there, he sacrificed a thousand cattle to Athena of Ilium, and the Magi offered libations to the heroes. After they did this, a panic fell upon the camp in the night. When it was day they journeyed on from there, keeping on their left the cities of Rhoetium and Ophryneum and Dardanus, which borders Abydos, and on their right the Teucrian Gergithae. 7.132. Among those who paid that tribute were the Thessalians, Dolopes, Enienes, Perrhaebians, Locrians, Magnesians, Melians, Achaeans of Phthia, Thebans, and all the Boeotians except the men of Thespiae and Plataea. ,Against all of these the Greeks who declared war with the foreigner entered into a sworn agreement, which was this: that if they should be victorious, they would dedicate to the god of Delphi the possessions of all Greeks who had of free will surrendered themselves to the Persians. Such was the agreement sworn by the Greeks. 7.226. This then is how the Lacedaemonians and Thespians conducted themselves, but the Spartan Dieneces is said to have exhibited the greatest courage of all. They say that he made the following speech before they joined battle with the Medes: he had learned from a Trachinian that there were so many of the barbarians that when they shot their missiles, the sun was hidden by the multitude of their arrows. ,He was not at all disturbed by this and made light of the multitude of the Medes, saying that their Trachinian foreigner brought them good news. If the Medes hid the sun, they could fight them in the shade instead of in the sun. This saying and others like it, they claim, Dieneces the Lacedaemonian left behind as a memorial. 7.227. Next after him two Lacedaemonian brothers, Alpheus and Maron, sons of Orsiphantus, are said to have been most courageous. The Thespian who gained most renown was one whose name was Dithyrambus son of Harmatides. 8.5. This was the way in which Themistocles made the Greeks stay where they were: he gave Eurybiades for his share five talents of that money, as though he were making the present of his own money. When Eurybiades had been won over in this way, none of the rest was inclined to resist save Adimantus, son of Ocytus, the Corinthian admiral, who said that he would not remain but sail away from Artemisium; to him Themistocles, adding an oath, said: ,“No, you of all men will not desert us, for I will give you a greater gift than the king of the Medes would send you for deserting your allies.” With that he sent three talents of silver to Adimantus ship. ,These two, then, were won over by gifts, the Euboeans got what they wanted, and Themistocles himself was the gainer. No one knew that he had kept the rest of the money, and those who had received a part of it supposed that it had been sent for that purpose by the Athenians. 8.75. When the Peloponnesians were outvoting him, Themistocles secretly left the assembly, and sent a man by boat to the Median fleet after ordering him what to say. His name was Sicinnus, and he was Themistocles' servant and his sons' attendant. Later Themistocles enrolled him as a Thespian, when the Thespians were adopting citizens, and made him wealthy with money. ,He now came by boat and said to the generals of the barbarians, “The Athenian general has sent me without the knowledge of the other Hellenes. He is on the king's side and prefers that your affairs prevail, not the Hellenes'. I am to tell you that the Hellenes are terrified and plan flight, and you can now perform the finest deed of all if you do not allow them to escape. ,They do not all have the same intent, and they will no longer oppose you. Instead you will see them fighting against themselves, those who are on your side against those who are not.” After indicating this to them he departed. 9.3. Such was their counsel, but he would not follow it. What he desired was to take Athens once more; this was partly out of mere perversity, and partly because he intended to signify to the king at Sardis by a line of beacons across the islands that he held Athens. ,When he came to Attica, however, he found the city as unpopulated as before, for, as he learned, the majority of them were on shipboard at Salamis. So he took the city, but without any of its men. There were ten months between the kings taking of the place and the later invasion of Mardonius.
12. Isocrates, Orations, 4.55-4.59, 9.57 (5th cent. BCE - 4th cent. BCE)

13. Sophocles, Oedipus At Colonus, 238-254, 237 (5th cent. BCE - 5th cent. BCE)

14. Sophocles, Philoctetes, 484 (5th cent. BCE - 5th cent. BCE)

15. Sophocles, Women of Trachis, 761 (5th cent. BCE - 5th cent. BCE)

761. and then began his offering with twelve bulls, free from blemish, the prime of the spoil; but altogether he brought a hundred mixed victims to the altar. At first the miserable wretch prayed with serene soul and rejoiced in his ornate garb.
16. Thucydides, The History of The Peloponnesian War, 1.113, 2.35, 2.71, 2.71.2, 3.56, 3.60-3.67, 3.62.3-3.62.4, 3.67.6, 4.92-4.95 (5th cent. BCE - 4th cent. BCE)

2.71.2. ‘Archidamus and Lacedaemonians, in invading the Plataean territory, you do what is wrong in itself, and worthy neither of yourselves nor of the fathers who begot you. Pausanias, son of Cleombrotus, your countryman, after freeing Hellas from the Medes with the help of those Hellenes who were willing to undertake the risk of the battle fought near our city, offered sacrifice to Zeus the Liberator in the market-place of Plataea, and calling all the allies together restored to the Plataeans their city and territory, and declared it independent and inviolate against aggression or conquest. Should any such be attempted, the allies present were to help according to their power. 3.62.3. And yet consider the forms of our respective governments when we so acted. Our city at that juncture had neither an oligarchical constitution in which all the nobles enjoyed equal rights nor a democracy, but that which is most opposed to law and good government and nearest a tyranny—the rule of a close cabal. 3.62.4. These, hoping to strengthen their individual power by the success of the Mede, kept down by force the people, and brought him into the town. The city as a whole was not its own mistress when it so acted, and ought not to be reproached for the errors that it committed while deprived of its constitution. 3.67.6. Vindicate, therefore, Lacedaemonians, the Hellenic law which they have broken; and to us, the victims of its violation, grant the reward merited by our zeal. Nor let us be supplanted in your favour by their harangues, but offer an example to the Hellenes, that the contests to which you invite them are of deeds, not words: good deeds can be shortly stated, but where wrong is done a wealth of language is needed to veil its deformity.
17. Xenophon, On Household Management, 5.1 (5th cent. BCE - 4th cent. BCE)

5.1. Now I tell you this, continued Socrates , because even the wealthiest cannot hold aloof from husbandry. For the pursuit of it is in some sense a luxury as well as a means of increasing one’s estate and of training the body in all that a free man should be able to do.
18. Apollonius of Rhodes, Argonautica, 1.587-1.588 (3rd cent. BCE - 3rd cent. BCE)

1.587. καί μιν κυδαίνοντες ὑπὸ κνέφας ἔντομα μήλων 1.588. κεῖαν, ὀρινομένης ἁλὸς οἴδματι· διπλόα δʼ ἀκταῖς
19. Diodorus Siculus, Historical Library, 11.29 (1st cent. BCE - 1st cent. BCE)

11.29. 1.  When Mardonius and his army had returned to Thebes, the Greeks gathered in congress decreed to make common cause with the Athenians and advancing to Plataea in a body, to fight to a finish for liberty, and also to make a vow to the gods that, if they were victorious, the Greeks would unite in celebrating the Festival of Liberty on that day and would hold the games of the Festival in Plataea.,2.  And when the Greek forces were assembled at the Isthmus, all of them agreed that they should swear an oath about the war, one that would make staunch the concord among them and would compel entrenchment nobly to endure the perils of the battle.,3.  The oath ran as follows: "I will not hold life dearer than liberty, nor will I desert the leaders, whether they be living or dead, but I will bury all the allies who have perished in the battle; and if I overcome the barbarians in the war, I will not destroy any one of the cities which have participated in the struggle; nor will I rebuild any one of the sanctuaries which have been burnt or demolished, but I will let them be and leave them as a reminder to coming generations of the impiety of the barbarians.",4.  After they had sworn the oath, they marched to Boeotia through the pass of Cithaeron, and when they had descended as far as the foothills near Erythrae, they pitched camp there. The command over the Athenians was held by Aristeides, and the supreme command by Pausanias, who was the guardian of the son of Leonidas.
20. Plutarch, Aristides, 21.2-21.5 (1st cent. CE - 2nd cent. CE)

21. Aelian, Varia Historia, 5.21 (2nd cent. CE - 3rd cent. CE)

22. Pausanias, Description of Greece, 1.26.2, 9.2.5-9.2.6, 10.21.5-10.21.6 (2nd cent. CE - 2nd cent. CE)

1.26.2. So Athens was delivered from the Macedonians, and though all the Athenians fought memorably, Leocritus the son of Protarchus is said to have displayed most daring in the engagement. For he was the first to scale the fortification, and the first to rush into the Museum; and when he fell fighting, the Athenians did him great honor, dedicating his shield to Zeus of Freedom and in scribing on it the name of Leocritus and his exploit. 9.2.5. Roughly at the entrance into Plataea are the graves of those who fought against the Persians. of the Greeks generally there is a common tomb, but the Lacedaemonians and Athenians who fell have separate graves, on which are written elegiac verses by Simonides. Not far from the common tomb of the Greeks is an altar of Zeus, God of Freedom. This then is of bronze, but the altar and the image he made of white marble. 9.2.6. Even at the present day they hold every four years games called Eleutheria (of Freedom), in which great prizes are offered for running. The competitors run in armour before the altar. The trophy which the Greeks set up for the battle at Plataea stands about fifteen stades from the city. 10.21.5. On this day the Attic contingent surpassed the other Greeks in courage. of the Athenians themselves the bravest was Cydias, a young man who had never before been in battle. He was killed by the Gauls, but his relatives dedicated his shield to Zeus God of Freedom, and the inscription ran:— Here hang I, yearning for the still youthful bloom of Cydias, The shield of a glorious man, an offering to Zeus. I was the very first through which at this battle he thrust his left arm, When the battle raged furiously against the Gaul . 10.21.6. This inscription remained until Sulla and his army took away, among other Athenian treasures, the shields in the porch of Zeus, God of Freedom. After this battle at Thermopylae the Greeks buried their own dead and spoiled the barbarians, but the Gauls sent no herald to ask leave to take up the bodies, and were indifferent whether the earth received them or whether they were devoured by wild beasts or carrion birds.
23. Epigraphy, Lscg, 135

24. Epigraphy, Ig I , 78

25. Epigraphy, Ig I , 78

26. Epigraphy, Ig Ii2, 69, 1006

27. Strabo, Geography, 9.2.31

9.2.31. Plataeae, which Homer speaks of in the singular number, is at the foot of Cithaeron, between it and Thebes, along the road that leads to Athens and Megara, on the confines of Attica and Megaris; for Eleutherae is near by, which some say belongs to Attica, others to Boeotia. I have already said that the Asopus flows past Plataeae. Here it was that the forces of the Greeks completely wiped out Mardonius and his three hundred thousand Persians; and they built a sanctuary of Zeus Eleutherius, and instituted the athletic games in which the victor received a crown, calling them the Eleutheria. And tombs of those who died in the battle, erected at public expense, are still to be seen. In Sikyonia, also, there is a deme called Plataeae, the home of Mnasalces the poet: The tomb of Mnasalces the Plataean. Homer speaks of Glissas, a settlement in the mountain Hypatus, which is in the Theban country near Teumessus and Cadmeia. The hillocks below which lies the Aonian Plain, as it is called, which extends from the Hypatus mountain to Thebes, are called Dria.


Subjects of this text:

subject book bibliographic info
aeschylus,regional,in local ritual setting Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
affective charge of hosios Peels (2016), Hosios: A Semantic Study of Greek Piety, 136
aigina,aiginetans,panhellenism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
aischylos,worshipped as a hero Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
akhaia,akhaians (epic,also atreids),importance for panhellenic standing Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
amphipolis Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
animal bones,thigh-bones Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
animal victim,hero's portion at sacrifice" Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179, 202
animal victim,treatment of burning of divinity's portion" Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 202
animal victim,treatment of burning of entire victim Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
aparkhai (first fruits) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
apollo pto(i)os,ptoieus,and koinon Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
apollo pto(i)os,ptoieus,during persian wars Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
apollo pto(i)os,ptoieus Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
arge Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
artemis Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
ash-altar Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
ash Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
athena,on rhodes,archaeology of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
athena,on rhodes,lindia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
athena,on rhodes Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
athenian empire,and thriving local polis-world Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
blood,drunk Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
blood,used as a libation Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
brasidas Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
braurom Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
bread Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
burial Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
children,of herakles and megara Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
children,of polyeidos Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
clothes Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 124, 179, 202, 204
coinage,of rhodes Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
dead,cult ofthe dead Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
dead,offerings to the dead Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
defending greeks and democracies,outside athens Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
defending greeks and democracies,vs. regionalism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
divine (δίκη),in context of supplication Peels (2016), Hosios: A Semantic Study of Greek Piety, 113, 127, 128, 129, 136
divine (δίκη),legal usage Peels (2016), Hosios: A Semantic Study of Greek Piety, 128, 129
dolops,drakon,laws of Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
dolops Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
drinking cups Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
earth Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179, 202
elites,caught between aristocracy and democracy Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
epikouros,epikteta,testament of Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
epinikion,elite competition and interaction in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
epithets,related to soter/soteira Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
eskhara Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
festivals,,elite competition in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
flour,food,offerings of Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
foundations of private cults,epikteta,thera Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
fruit Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179, 202, 204
funeral Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
funeral games Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
funerary laws Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
gods,as city-protectors Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
grave,of hero Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
hades Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
hagnon , hair Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
hekate Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 124, 179, 202, 204
honouring in the sense of receiving cult Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202, 204
horse-races Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
hosios (and cognates),in context of death and burial Peels (2016), Hosios: A Semantic Study of Greek Piety, 128
hosios (and cognates),in context of marriage Peels (2016), Hosios: A Semantic Study of Greek Piety, 127
hosios (and cognates),in context of rituals of worship Peels (2016), Hosios: A Semantic Study of Greek Piety, 128
hosios (and cognates),in context of supplication Peels (2016), Hosios: A Semantic Study of Greek Piety, 113, 127, 128, 129, 136
hyperborean maidens Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
immortal divrnities Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
immortality,,and the cult of the war dead Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
insular,regional Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
insular,regional vs. local (civic) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
insular Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
inventory Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
ion,nature and purpose Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 209
ioulis,keos Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
islands,in the aegean Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
kerameikos Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
kore,and demeter as προκαθήμεναι θεαί\u200e Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
kylabras Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
lindos,city Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
meals,sacrifices in connection with a meal Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
meat,eaten Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
melissa Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
migrations,myths of,boiotia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
multiple motivations Peels (2016), Hosios: A Semantic Study of Greek Piety, 128, 136
music Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
myndos,mys,oracular tour of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
opis Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 202
oracles,and boiotian medism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
palaimom Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124
panhellenism,local claims to Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
panhellenism,tool in social contexts Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
panhellenism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
peloponnesian war Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
performances of myth and ritual (also song),embracing social change Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
persian wars,different localities in Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
plataiai,festival of zeus eleutherios Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
plutarch and sacrificial ritual Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124
polis,and region Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
polis,in ethnos-states Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
polyeidos Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
pressures of praise,proxeny for Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
price,simon,προεστώς\u200e/προεστῶσα\u200e τῆς πόλεως\u200e Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
price,simon,προκαθήμενος\u200e/προκαθήμενα\u200e τῆς πόλεως\u200e Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
priest' "193.0_179.0@priest's share at sacrifice" Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
pro kharisteria,prokhaireteria Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
proxenia,proxenoi,at athens Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
reciprocity Peels (2016), Hosios: A Semantic Study of Greek Piety, 136
region,as religious system Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
region,integration of in song Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
rhodes Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
roman sources of greek religion Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124
sacrifice,fireless Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
sacrifice,fireless meat Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
sacrifice,meat vs. vegetables Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
sacrifice,proskharaios thysia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
scholia Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
smyrna Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
soteria (in greek antiquity),panhellenic deliverance Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
soteria (in greek antiquity),the persian wars,under the impetus of Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
stasis (civil strive),healed in song Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
stasis (civil strive) Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
statue Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
suicide Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
supplication,general discussion Peels (2016), Hosios: A Semantic Study of Greek Piety, 113
thebes,elites forging civic and regional integration Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
thebes,medism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
thebes,thebans,hybris of Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 209
themistokles Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
thersandros Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
thespiai,panhellenism Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
thessalians Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
tomb,of hero Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
troy Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
vegetables Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
violent death,and hero-cults Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118
votives,votive offerings,,interpretations of Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 237
war,and hero-cult Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124
war dead,at marathon Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124
war dead,at plataiai Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 124, 179, 202, 204
war dead,from megara Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 124
war dead,religious status of the war dead Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 204
war dead,sacrifices to the war dead Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 118, 124, 179, 202
wine' Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 179
xerxes,and boiotia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 387
zeus,justice and - Peels (2016), Hosios: A Semantic Study of Greek Piety, 127
zeus,protector of suppliants Peels (2016), Hosios: A Semantic Study of Greek Piety, 113
zeus eleutherios,and political freedom Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
zeus eleutherios,at plataea Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52
zeus soter,in dreams of the plataean general Jim (2022), Saviour Gods and Soteria in Ancient Greece, 52