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Thucydides, The History Of The Peloponnesian War, 6.54.5

οὐδὲ γὰρ τὴν ἄλλην ἀρχὴν ἐπαχθὴς ἦν ἐς τοὺς πολλούς, ἀλλ’ ἀνεπιφθόνως κατεστήσατο: καὶ ἐπετήδευσαν ἐπὶ πλεῖστον δὴ τύραννοι οὗτοι ἀρετὴν καὶ ξύνεσιν, καὶ Ἀθηναίους εἰκοστὴν μόνον πρασσόμενοι τῶν γιγνομένων τήν τε πόλιν αὐτῶν καλῶς διεκόσμησαν καὶ τοὺς πολέμους διέφερον καὶ ἐς τὰ ἱερὰ ἔθυον. Indeed, generally their government was not grievous to the multitude, or in any way odious in practice; and these tyrants cultivated wisdom and virtue as much as any, and without exacting from the Athenians more than a twentieth of their income, splendidly adorned their city, and carried on their wars, and provided sacrifices for the temples.

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

21 results
1. Solon, Fragments, 21 (7th cent. BCE - 6th cent. BCE)
2. Pindar, Isthmian Odes, 5.14 (6th cent. BCE - 5th cent. BCE)
3. Pindar, Olympian Odes, 5.24 (6th cent. BCE - 5th cent. BCE)
4. Pindar, Pythian Odes, 3.61-3.62 (6th cent. BCE - 5th cent. BCE)
5. Herodotus, Histories, 1.59, 1.59.6, 1.63-1.64, 1.64.1-1.64.2, 2.180, 5.56.2, 5.71, 5.90.2, 6.57.4, 6.92, 6.108.4, 8.47 (5th cent. BCE - 5th cent. BCE) 1.59. Now of these two peoples, Croesus learned that the Attic was held in subjection and divided into factions by Pisistratus, son of Hippocrates, who at that time was sovereign over the Athenians. This Hippocrates was still a private man when a great marvel happened to him when he was at Olympia to see the games: when he had offered the sacrifice, the vessels, standing there full of meat and water, boiled without fire until they boiled over. ,Chilon the Lacedaemonian, who happened to be there and who saw this marvel, advised Hippocrates not to take to his house a wife who could bear children, but if he had one already, then to send her away, and if he had a son, to disown him. ,Hippocrates refused to follow the advice of Chilon; and afterward there was born to him this Pisistratus, who, when there was a feud between the Athenians of the coast under Megacles son of Alcmeon and the Athenians of the plain under Lycurgus son of Aristolaides, raised up a third faction, as he coveted the sovereign power. He collected partisans and pretended to champion the uplanders, and the following was his plan. ,Wounding himself and his mules, he drove his wagon into the marketplace, with a story that he had escaped from his enemies, who would have killed him (so he said) as he was driving into the country. So he implored the people to give him a guard: and indeed he had won a reputation in his command of the army against the Megarians, when he had taken Nisaea and performed other great exploits. ,Taken in, the Athenian people gave him a guard of chosen citizens, whom Pisistratus made clubmen instead of spearmen: for the retinue that followed him carried wooden clubs. ,These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well. 1.59.6. These rose with Pisistratus and took the Acropolis; and Pisistratus ruled the Athenians, disturbing in no way the order of offices nor changing the laws, but governing the city according to its established constitution and arranging all things fairly and well. 1.63. So Amphilytus spoke, being inspired; Pisistratus understood him and, saying that he accepted the prophecy, led his army against the enemy. The Athenians of the city had by this time had breakfast, and after breakfast some were dicing and some were sleeping: they were attacked by Pisistratus' men and put to flight. ,So they fled, and Pisistratus devised a very subtle plan to keep them scattered and prevent them assembling again: he had his sons mount and ride forward: they overtook the fugitives and spoke to them as they were instructed by Pisistratus, telling them to take heart and each to depart to his home. 1.64. The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . ,(He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . ,So Pisistratus was sovereign of Athens : and as for the Athenians, some had fallen in the battle, and some, with the Alcmeonids, were exiles from their native land. 1.64.1. The Athenians did, and by this means Pisistratus gained Athens for the third time, rooting his sovereignty in a strong guard and revenue collected both from Athens and from the district of the river Strymon, and he took hostage the sons of the Athenians who remained and did not leave the city at once, and placed these in Naxos . 1.64.2. (He had conquered Naxos too and put Lygdamis in charge.) And besides this, he purified the island of Delos as a result of oracles, and this is how he did it: he removed all the dead that were buried in ground within sight of the temple and conveyed them to another part of Delos . 2.180. When the Amphictyons paid three hundred talents to have the temple that now stands at Delphi finished (as that which was formerly there burnt down by accident), it was the Delphians' lot to pay a fourth of the cost. ,They went about from city to city collecting gifts, and got most from Egypt ; for Amasis gave them a thousand talents' weight of astringent earth, and the Greek settlers in Egypt twenty minae. 5.56.2. As soon as it was day, he imparted this to the interpreters of dreams, and presently putting the vision from his mind, he led the procession in which he met his death. 5.71. How the Accursed at Athens had received their name, I will now relate. There was an Athenian named Cylon, who had been a winner at Olympia. This man put on the air of one who aimed at tyranny, and gathering a company of men of like age, he attempted to seize the citadel. When he could not win it, he took sanctuary by the goddess' statue. ,He and his men were then removed from their position by the presidents of the naval boards, the rulers of Athens at that time. Although they were subject to any penalty save death, they were slain, and their death was attributed to the Alcmaeonidae. All this took place before the time of Pisistratus. 5.90.2. Furthermore, they were spurred on by the oracles which foretold that many deeds of enmity would be perpetrated against them by the Athenians. Previously they had had no knowledge of these oracles but now Cleomenes brought them to Sparta, and the Lacedaemonians learned their contents. It was from the Athenian acropolis that Cleomenes took the oracles, which had been in the possession of the Pisistratidae earlier. When they were exiled, they left them in the temple from where they were retrieved by Cleomenes. 6.57.4. They keep all oracles that are given, though the Pythians also know them. The kings alone judge cases concerning the rightful possessor of an unwedded heiress, if her father has not betrothed her, and cases concerning public roads. 6.92. Thus the Aeginetans dealt with each other. When the Athenians came, they fought them at sea with seventy ships; the Aeginetans were defeated in the sea-fight and asked for help from the Argives, as they had done before. But this time the Argives would not aid them, holding a grudge because ships of Aegina had been taken by force by Cleomenes and put in on the Argolid coast, where their crews landed with the Lacedaemonians; men from ships of Sicyon also took part in the same invasion. ,The Argives laid on them the payment of a fine of a thousand talents, five hundred each. The Sicyonians confessed that they had done wrong and agreed to go free with a payment of a hundred talents, but the Aeginetans made no such confession and remained stubborn. For this cause the Argive state sent no one to aid them at their request, but about a thousand came voluntarily, led by a captain whose name was Eurybates, a man who practiced the pentathlon. ,Most of these never returned, meeting their death at the hands of the Athenians in Aegina; Eurybates himself, their captain, fought in single combat and thus killed three men, but was slain by the fourth, Sophanes the son of Deceles. 6.108.4. So the Lacedaemonians gave this advice to the Plataeans, who did not disobey it. When the Athenians were making sacrifices to the twelve gods, they sat at the altar as suppliants and put themselves under protection. When the Thebans heard this, they marched against the Plataeans, but the Athenians came to their aid. 8.47. All these people who live this side of Thesprotia and the Acheron river took part in the war. The Thesprotians border on the Ampraciots and Leucadians, who were the ones who came from the most distant countries to take part in the war. The only ones living beyond these to help Hellas in its danger were the Crotonians, with one ship. Its captain was Phayllus, three times victor in the Pythian games. The Crotonians are Achaeans by birth.
6. Isocrates, Orations, 12.149, 16.25 (5th cent. BCE - 4th cent. BCE)
7. Thucydides, The History of The Peloponnesian War, 1.126.3-1.126.6, 2.15.4-2.15.5, 2.65, 3.82, 3.82.3-3.82.8, 4.65.4, 5.43.2-5.43.3, 6.15-6.16, 6.54.2, 6.54.6-6.54.7, 6.55.4, 7.86.5, 8.24.4, 8.47, 8.56, 8.81-8.82 (5th cent. BCE - 4th cent. BCE) 1.126.6. 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. 2.15.4. This is shown by the fact that the temples the other deities, besides that of Athena, are in the citadel; and even those that are outside it are mostly situated in this quarter of the city, as that of the Olympian Zeus, of the Pythian Apollo, of Earth, and of Dionysus in the Marshes, the same in whose honor the older Dionysia are to this day celebrated in the month of Anthesterion not only by the Athenians but also by their Ionian descendants. 2.15.5. There are also other ancient temples in this quarter. The fountain too, which, since the alteration made by the tyrants, has been called Enneacrounos, or Nine Pipes, but which, when the spring was open, went by the name of Callirhoe, or Fairwater, was in those days, from being so near, used for the most important offices. Indeed, the old fashion of using the water before marriage and for other sacred purposes is still kept up. 3.82.3. Revolution thus ran its course from city to city, and the places which it arrived at last, from having heard what had been done before carried to a still greater excess the refinement of their inventions, as manifested in the cunning of their enterprises and the atrocity of their reprisals. 3.82.4. Words had to change their ordinary meaning and to take that which was now given them. Reckless audacity came to be considered the courage of a loyal ally; prudent hesitation, specious cowardice; moderation was held to be a cloak for unmanliness; ability to see all sides of a question inaptness to act on any. Frantic violence, became the attribute of manliness; cautious plotting, a justifiable means of self-defence. 3.82.5. The advocate of extreme measures was always trustworthy; his opponent a man to be suspected. To succeed in a plot was to have a shrewd head, to divine a plot a still shrewder; but to try to provide against having to do either was to break up your party and to be afraid of your adversaries. In fine, to forestall an intending criminal, or to suggest the idea of a crime where it was wanting, was equally commended 3.82.6. until even blood became a weaker tie than party, from the superior readiness of those united by the latter to dare everything without reserve; for such associations had not in view the blessings derivable from established institutions but were formed by ambition for their overthrow; and the confidence of their members in each other rested less on any religious sanction than upon complicity in crime. 3.82.7. The fair proposals of an adversary were met with jealous precautions by the stronger of the two, and not with a generous confidence. Revenge also was held of more account than self-preservation. Oaths of reconciliation, being only proffered on either side to meet an immediate difficulty, only held good so long as no other weapon was at hand; but when opportunity offered, he who first ventured to seize it and to take his enemy off his guard, thought this perfidious vengeance sweeter than an open one, since, considerations of safety apart, success by treachery won him the palm of superior intelligence. Indeed it is generally the case that men are readier to call rogues clever than simpletons honest, and are as ashamed of being the second as they are proud of being the first. 3.82.8. The cause of all these evils was the lust for power arising from greed and ambition; and from these passions proceeded the violence of parties once engaged in contention. The leaders in the cities, each provided with the fairest professions, on the one side with the cry of political equality of the people, on the other of a moderate aristocracy, sought prizes for themselves in those public interests which they pretended to cherish, and, recoiling from no means in their struggles for ascendancy, engaged in the direct excesses; in their acts of vengeance they went to even greater lengths, not stopping at what justice or the good of the state demanded, but making the party caprice of the moment their only standard, and invoking with equal readiness the condemnation of an unjust verdict or the authority of the strong arm to glut the animosities of the hour. Thus religion was in honor with neither party; but the use of fair phrases to arrive at guilty ends was in high reputation. Meanwhile the moderate part of the citizens perished between the two, either for not joining in the quarrel, or because envy would not suffer them to escape. 4.65.4. So thoroughly had the present prosperity persuaded the citizens that nothing could withstand them, and that they could achieve what was possible and impracticable alike, with means ample or inadequate it mattered not. The secret of this was their general extraordinary success, which made them confuse their strength with their hopes. 5.43.2. Foremost amongst these was Alcibiades, son of Clinias, a man yet young in years for any other Hellenic city, but distinguished by the splendor of his ancestry. Alcibiades thought the Argive alliance really preferable, not that personal pique had not also a great deal to do with his opposition; he being offended with the Lacedaemonians for having negotiated the treaty through Nicias and Laches, and having overlooked him on account of his youth, and also for not having shown him the respect due to the ancient connection of his family with them as their Proxeni, which, renounced by his grandfather, he had lately himself thought to renew by his attentions to their prisoners taken in the island. 6.54.2. Pisistratus dying at an advanced age in possession of the tyranny, was succeeded by his eldest son, Hippias, and not Hipparchus, as is vulgarly believed. Harmodius was then in the flower of youthful beauty, and Aristogiton, a citizen in the middle rank of life, was his lover and possessed him. 6.54.6. For the rest, the city was left in full enjoyment of its existing laws, except that care was always taken to have the offices in the hands of some one of the family. Among those of them that held the yearly archonship at Athens was Pisistratus, son of the tyrant Hippias, and named after his grandfather, who dedicated during his term of office the altar to the twelve gods in the market-place, and that of Apollo in the Pythian precinct. 6.54.7. The Athenian people afterwards built on to and lengthened the altar in the market-place, and obliterated the inscription; but that in the Pythian precinct can still be seen, though in faded letters, and is to the following effect:— Pisistratus, the son of Hippias, Set up this record of his archonship In precinct of Apollo Pythias. 6.55.4. It was the sad fate which made Hipparchus famous that got him also the credit with posterity of having been tyrant. 7.86.5. This or the like was the cause of the death of a man who, of all the Hellenes in my time, least deserved such a fate, seeing that the whole course of his life had been regulated with strict attention to virtue. 8.24.4. Indeed, after the Lacedaemonians, the Chians are the only people that I have known who knew how to be wise in prosperity, and who ordered their city the more securely the greater it grew.
8. Xenophon, Hellenica, 2.4.33 (5th cent. BCE - 4th cent. BCE)
9. Aristotle, Athenian Constitution, 15.2, 16.2-16.5, 16.7-16.8, 16.10, 22.1 (4th cent. BCE - 4th cent. BCE)
10. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE)
11. Diodorus Siculus, Historical Library, 12.9.5-12.9.6 (1st cent. BCE - 1st cent. BCE) 12.9.5.  When the Sybarites advanced against them with three hundred thousand men, the Crotoniates opposed them with one hundred thousand under the command of Milo the athlete, who by reason of his great physical strength was the first to put to flight his adversaries. 12.9.6.  For we are told that this man, who had won the prize in Olympia six times and whose courage was of the measure of his physical body, came to battle wearing his Olympic crowns and equipped with the gear of Heracles, lion's skin and club; and he won the admiration of his fellow citizens as responsible for their victory.
12. Arrian, Anabasis of Alexander, 2.3.1-2.3.7 (1st cent. CE - missingth cent. CE) 2.3.1. Ἀλέξανδρος δὲ ὡς ἐς Γόρδιον παρῆλθε, πόθος λαμβάνει αὐτὸν ἀνελθόντα ἐς τὴν ἄκραν, ἵνα καὶ τὰ βασίλεια ἦν τὰ Γορδίου καὶ τοῦ παιδὸς αὐτοῦ Μίδου, τὴν ἅμαξαν ἰδεῖν τὴν Γορδίου καὶ τοῦ ζυγοῦ τῆς ἁμάξης τὸν δεσμόν. 2.3.2. λόγος δὲ περὶ τῆς ἀμάξης ἐκείνης παρὰ τοῖς προσχώροις πολὺς κατεῖχε, Γόρδιον εἶναι τῶν πάλαι Φρυγῶν ἄνδρα πένητα καὶ ὀλίγην εἶναι αὐτῷ γῆν ἐργάζεσθαι καὶ ζεύγη βοῶν δύο· καὶ τῷ μὲν ἀροτριᾶν, τῶ δὲ ἁμαξεύειν τὸν Γόρδιον. 2.3.3. καί ποτε ἀροῦντος αὐτοῦ ἐπιστῆναι ἐπὶ τὸν ζυγὸν ἀετὸν καὶ ἐπιμεῖναι ἔστε ἐπὶ βουλυτὸν καθήμενον· τὸν δὲ ἐκπλαγέντα τῇ ὄψει ἰέναι κοινώσοντα ὑπὲρ τοῦ θείου παρὰ τοὺς Τελμισσέας τοὺς μάντεις· εἶναι γὰρ τοὺς Τελμισσέας σοφοὺς τὰ θεῖα ἐξηγεῖσθαι καὶ σφισιν ἀπὸ γένους δεδόσθαι αὐτοῖς καὶ γυναιξὶν καὶ παισὶ τὴν μαντείαν. 2.3.4. προσάγοντα δὲ κώμῃ τινὶ τῶν Τελμισσέων ἐντυχεῖν παρθένῳ ὑδρευομένῃ καὶ πρὸς ταύτην εἰπεῖν ὅπως οἱ τὸ τοῦ ἀετοῦ ἔσχε· τὴν δέ, εἶναι γὰρ καὶ αὐτὴν τοῦ μαντικοῦ γένους, θύειν κελεῦσαι τῷ Διὶ τῷ βασιλεῖ, ἐπανελθόντα ἐς τὸν τόπον αὐτόν. καὶ, δεηθῆναι γὰρ αὐτῆς Γόρδιον τὴν θυσίαν ξυνεπισπομένην οἱ αὐτὴν ἐξηγήσασθαι, θῦσαί τε ὅπως ἐκείνη ὑπετίθετο τὸν Γόρδιον καὶ ξυγγενέσθαι ἐπὶ γάμῳ τῇ παιδὶ καὶ γενέσθαι αὐτοῖν παῖδα Μίδαν ὄνομα. 2.3.5. ἤδη τε ἄνδρα εἶναι τὸν Μίδαν καλὸν καὶ γενναῖον καὶ ἐν τούτῳ στάσει πιέζεσθαι ἐν σφίσι τοὺς Φρύγας, καὶ γενέσθαι αὐτοῖς χρησμὸν, ὅτι ἅμαξα ἄξει αὐτοῖς βασιλέα καὶ ὅτι οὗτος αὐτοῖς καταπαύσει τὴν στάσιν. ἔτι δὲ περὶ αὐτῶν τούτων βουλευομένοις ἐλθεῖν τὸν Μίδαν ὁμοῦ τῷ πατρὶ καὶ τῇ μητρὶ καὶ ἐπιστῆναι τῇ ἐκκλησίᾳ αὐτῇ ἁμάξῃ. 2.3.6. τοὺς δὲ ξυμβαλόντας τὸ μαντεῖον τοῦτον ἐκεῖνον γνῶναι ὄντα, ὅντινα ὁ θεὸς αὐτοῖς ἔφραζεν, ὅτι ἄξει ἡ ἅμαξα· καὶ καταστῆσαι μὲν αὐτοὺς βασιλέα τὸν Μίδαν, Μίδαν δὲ αὐτοῖς τὴν στάσιν καταπαῦσαι, καὶ τὴν ἅμαξαν τοῦ πατρὸς ἐν τῇ ἄκρᾳ ἀναθεῖναι χαριστήρια τῷ Διὶ τῷ βασιλεῖ ἐπὶ τοῦ ἀετοῦ τῇ πομπῇ. πρὸς δὲ δὴ τούτοις καὶ τόδε περὶ τῆς ἁμάξης ἐμυθεύετο, ὅστις λύσειε τοῦ ζυγοῦ τῆς ἁμάξης τὸν δεσμόν, τοῦτον χρῆναι ἄρξαι τῆς Ἀσίας. 2.3.7. ἦν δὲ ὁ δεσμὸς ἐκ φλοιοῦ κρανίας καὶ τούτου οὔτε τέλος οὔτε ἀρχὴ ἐφαίνετο. Ἀλέξανδρος δὲ ὡς ἀπόρως μὲν εἶχεν ἐξευρεῖν λύσιν τοῦ δεσμοῦ, ἄλυτον δὲ περιιδεῖν οὐκ ἤθελε, μή τινα καὶ τοῦτο ἐς τοὺς πολλοὺς κίνησιν ἐργάσηται, οἱ μὲν λέγουσιν, ὅτι παίσας τῷ ξίφει διέκοψε τὸν δεσμὸν καὶ λελύσθαι ἔφη· Ἀριστόβουλος Aristob fr. 4 δὲ λέγει ἐξελόντα τὸν ἕστορα τοῦ ῥυμοῦ, ὃς ἦν τύλος διαβεβλημένος διὰ τοῦ ῥυμοῦ διαμπάξ, ξυνέχων τὸν δεσμόν, ἐξελκύσαι ἔξω τοῦ ῥυμοῦ τὸ ν ζυγόν.
13. Plutarch, Alcibiades, 23.7 (1st cent. CE - 2nd cent. CE) 23.7. For while Agis the king was away on his campaigns, Alcibiades corrupted Timaea his wife, so that she was with child by him and made no denial of it. When she had given birth to a male child, it was called Leotychides in public, but in private the name which the boy’s mother whispered to her friends and attendants was Alcibiades. Such was the passion that possessed the woman. But he, in his mocking way, said he had not done this thing for a wanton insult, nor at the behest of mere pleasure, but in order that descendants of his might be kings of the Lacedaemonians.
14. Plutarch, Lycurgus, 22.2 (1st cent. CE - 2nd cent. CE) 22.2. Their bodily exercises, too, were less rigorous during their campaigns, and in other ways their young warriors were allowed a regimen which was less curtailed and rigid, so that they were the only men in the world with whom war brought a respite in the training for war. And when at last they were drawn up in battle array and the enemy was at hand, the king sacrificed the customary she-goat, commanded all the warriors to set garlands upon their heads, and ordered the pipers to pipe the strains of the hymn to Castor;
15. Plutarch, Pericles, 7.1, 16.1 (1st cent. CE - 2nd cent. CE) 16.1. of his power there can be no doubt, since Thucydides gives so clear an exposition of it, and the comic poets unwittingly reveal it even in their malicious gibes, calling him and his associates new Peisistratidae, and urging him to take solemn oath not to make himself a tyrant, on the plea, forsooth, that his preeminence was incommensurate with a democracy and too oppressive.
16. Pausanias, Description of Greece, 1.14.1, 1.19, 1.20.3, 6.7.4-6.7.5, 6.19 (2nd cent. CE - 2nd cent. CE) 1.14.1. So ended the period of Epeirot ascendancy. When you have entered the Odeum at Athens you meet, among other objects, a figure of Dionysus worth seeing. Hard by is a spring called Enneacrunos (Nine Jets), embellished as you see it by Peisistratus. There are cisterns all over the city, but this is the only fountain. Above the spring are two temples, one to Demeter and the Maid, while in that of Triptolemus is a statue of him. The accounts given of Triptolemus I shall write, omitting from the story as much as relates to Deiope. 1.20.3. The oldest sanctuary of Dionysus is near the theater. Within the precincts are two temples and two statues of Dionysus, the Eleuthereus (Deliverer) and the one Alcamenes made of ivory and gold. There are paintings here—Dionysus bringing Hephaestus up to heaven. One of the Greek legends is that Hephaestus, when he was born, was thrown down by Hera. In revenge he sent as a gift a golden chair with invisible fetters. When Hera sat down she was held fast, and Hephaestus refused to listen to any other of the gods save Dionysus—in him he reposed the fullest trust—and after making him drunk Dionysus brought him to heaven. Besides this picture there are also represented Pentheus and Lycurgus paying the penalty of their insolence to Dionysus, Ariadne asleep, Theseus putting out to sea, and Dionysus on his arrival to carry off Ariadne. 6.7.4. Dorieus, son of Diagoras, besides his Olympian victories, won eight at the Isthmian and seven at the Nemean games. He is also said to have won a Pythian victory without a contest. He and Peisirodus were proclaimed by the herald as of Thurii, for they had been pursued by their political enemies from Rhodes to Thurii in Italy . Dorieus subsequently returned to Rhodes . of all men he most obviously showed his friendship with Sparta, for he actually fought against the Athenians with his own ships, until he was taken prisoner by Attic men-of-war and brought alive to Athens . 6.7.5. Before he was brought to them the Athenians were wroth with Dorieus and used threats against him; but when they met in the assembly and beheld a man so great and famous in the guise of a prisoner, their feeling towards him changed, and they let him go away without doing him any hurt, and that though they might with justice have punished him severely.
17. Diogenes Laertius, Lives of The Philosophers, 1.53 (3rd cent. CE - 3rd cent. CE) 1.53. I am not the only man who has aimed at a tyranny in Greece, nor am I, a descendant of Codrus, unfitted for the part. That is, I resume the privileges which the Athenians swore to confer upon Codrus and his family, although later they took them away. In everything else I commit no offence against God or man; but I leave to the Athenians the management of their affairs according to the ordices established by you. And they are better governed than they would be under a democracy; for I allow no one to extend his rights, and though I am tyrant I arrogate to myself no undue share of reputation and honour, but merely such stated privileges as belonged to the kings in former times. Every citizen pays a tithe of his property, not to me but to a fund for defraying the cost of the public sacrifices or any other charges on the State or the expenditure on any war which may come upon us.
18. Andocides, Orations, 4.29, 4.31
19. Andocides, Orations, 4.29, 4.31
20. Epigraphy, Ig I , 948
21. Epigraphy, Ig I , 948

Subjects of this text:

subject	book bibliographic info
"historiography,classical"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
"moralising,digressive"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
"moralising,guiding,introductory,concluding,and concomitant"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
"moralising,through pathos"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
"punishment,mirroring or apt"	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
acropolis,of athens	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
alcibiades	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 319
altar,altars,in the sancturary of apollo pythius by the ilissus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
altar,altars,of the twelve gods (athens)	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
aqueduct from mount lycabettus to the agora	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
argos and argives	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
aristagoras of miletus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
artaxerxes i	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
artemis brauronia,sacred precint on the acropolis of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athena nikes temenos on the acropolis	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athenian constitution	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
athens,acropolis of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athens,agora of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
athens	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
athens and athenians,and religious authority	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
athens and athenians,cults and cult places of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
athens and athenians,in peisistratid era	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
athens and athenians,in peloponnesian war era	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
athens and athenians,in pentecontaetia	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
athens and athenians,tyranny and	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
athletes	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
attica	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
benveniste,emile	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
biography	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
callias son of hipponicus (elder)	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
chrêsmologos	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
cimon,compared to tyrants	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
cleisthenes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
cleomenes of sparta	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
coins,heraldic	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
coins	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
corinth	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
correlation between action and result as a means of moralising	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
croton	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
cult	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
cylon	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
cypselus of corinth	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
delphi	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
dillery,john	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
diodorus siculus	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
disarmament of athenians by,peisistratids	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 197
divination,and authority	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
dues,paid to tyrants	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
eleusis	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
elite,and competition	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
enneacrunus fountain house (athens)	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
evaluative phrasing	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
festivals	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41, 49
generosity	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
gordium	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
h-architecture	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
heracles	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
heraclids	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
heralds,eleusinian	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
herodotus	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
hipparchos,son peisistratos	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 192, 197
hipparchus	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
hippias,tyrant,son of peisistratos	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 192, 197
hippias	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
histiaeus of miletus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
homeric poetry	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
hoplite phalanx	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
kudos	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
kurke,leslie	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
law,athenian.	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 274
leadership	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
literature,greek literature,archaic period	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
liturgies,under tyrants	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
liturgies	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
mania	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
mercenaries,misthotoi,epikouroi	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 192, 197
midas,and the gordian knot	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
mines,gold and silver,thrace	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
mines,silver,attica	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
moralia	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
mother of the gods,and athens	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
mother of the gods,and persians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
mother of the gods,and tyranny	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
nagy,gregory	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
nicias	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
olympia	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
olympieium	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
pallene	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 197
parthenon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
peisistratos,tyrant of athens	Lalone (2019), Athena Itonia: Geography and Meaning of an Ancient Greek War Goddess, 192, 197
peisistratus'	Gagarin and Cohen (2005), The Cambridge Companion to Ancient Greek Law, 274
peisistratus	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
peisistratus and peisistratids,building projects of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
peisistratus and peisistratids	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22, 319
peloponnesian war	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
pericles	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
persia and persians,treaties with greeks	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
pindar	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
pisistratidae	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98, 100
pisistratus/pisistratids	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
pisistratus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98, 100; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
plato	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
plutarchs lives,life of solon	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
poetry	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
polybius	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
polycrates of samos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
popular courts,athenian	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
ps.-aristotle,athenaion politeia	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
public building	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
public finance,civic	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
rich,the	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
ruler-cult,sacrifice	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
salamis	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
sanctuary,of apollo pythius by the ilissus	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary,of artemis at brauron	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sanctuary,of dionysus eleuthereus (athens)	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
sardis,post-persian	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
sardis,under lydians	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
seisachtheia	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
solon	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
songs	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
sosicles	Johnston and Struck (2005), Mantikê: Studies in Ancient Divination, 188
sparta and spartans,and victors	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
sparta and spartans,kingship at	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
sparta and spartans	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
speeches	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
taxes,raised by city-states	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
taxes	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
temple,of artemis in the sanctuary at brauron	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
temples	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
tension,political	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
theatricality	Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 56
their relationship with other members of the elite,wealth of	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
thrace	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 49
thucydides,and herodotus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
thucydides,historian	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 100
thucydides,on alcibiades	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
thucydides,on tyrants and tyranny	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
thucydides	Hau (2017), Moral History from Herodotus to Diodorus Siculus, 197
tyranny,and victory and conquest	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
tyranny,greek attitudes towards	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 319
tyrants,as benefactors of the demos	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
tyrants,compared to other members of the elite	Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 98
walls,warfare,cost of	Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 41
zeus,and kingship	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
zeus,and victory	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
zeus,cults and shrines of	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
zeus,olympian	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22
zeus	Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 22