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Tiresias: The Ancient Mediterranean Religions Source Database



11232
Xenophon, The Persian Expedition, 1.2.10


ἐντεῦθεν ἐξελαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Πέλτας, πόλιν οἰκουμένην. ἐνταῦθʼ ἔμεινεν ἡμέρας τρεῖς· ἐν αἷς Ξενίας ὁ Ἀρκὰς τὰ Λύκαια ἔθυσε καὶ ἀγῶνα ἔθηκε· τὰ δὲ ἆθλα ἦσαν στλεγγίδες χρυσαῖ· ἐθεώρει δὲ τὸν ἀγῶνα καὶ Κῦρος.Thence he marched two stages, ten parasangs, to Peltae, an inhabited city. There he remained three days, during which time Xenias the Arcadian celebrated the Lycaean festival with sacrifice and held games; the prizes were golden strigils, and Cyrus himself was one of those who watched the games. Thence he marched two stages, twelve parasangs, to the inhabited city of Ceramon-agora, the last Phrygian city as one goes toward Mysia. 11 Thence he marched three stages, thirty parasangs, to Caystru-pedion, an inhabited city. There he remained five days. At this time he was owing the soldiers more than three months' pay, and they went again and again to his headquarters and demanded what was due them. He all the while expressed hopes, and was manifestly troubled; for it was not Cyrus' way to withhold payment when he had money. 12 At this juncture arrived Epyaxa, the wife of Syennesis, the king of the Cilicians, coming to visit Cyrus, and the story was that she gave him a large sum of money; at any rate, Cyrus paid the troops at that time four months' wages. The Cilician queen was attended by a body-guard of Cilicians and Aspendians; and people said that Cyrus had intimate relations with the queen.


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

9 results
1. Euripides, Electra, 171 (5th cent. BCE - 5th cent. BCE)

171. ἀγγέλλει δ' ὅτι νῦν τριταί-
2. Euripides, Hercules Furens, 923-941, 922 (5th cent. BCE - 5th cent. BCE)

922. Victims to purify the house were stationed before the altar of Zeus, for Heracles had slain and cast from his halls the king of the land.
3. Euripides, Orestes, 114 (5th cent. BCE - 5th cent. BCE)

4. Herodotus, Histories, 3.127, 7.26-7.31 (5th cent. BCE - 5th cent. BCE)

7.26. While these worked at their appointed task, all the land force had been mustered and was marching with Xerxes to Sardis, setting forth from Critalla in Cappadocia, which was the place appointed for gathering all the army that was to march with Xerxes himself by land. ,Now which of his governors received the promised gifts from the king for bringing the best-equipped army, I cannot say; I do not even know if the matter was ever determined. ,When they had crossed the river Halys and entered Phrygia, they marched through that country to Celaenae, where rises the source of the river Maeander and of another river no smaller, which is called Cataractes; it rises right in the market-place of Celaenae and issues into the Maeander. The skin of Marsyas the Silenus also hangs there; the Phrygian story tells that it was flayed off him and hung up by Apollo. 7.27. In this city Pythius son of Atys, a Lydian, sat awaiting them; he entertained Xerxes himself and all the king's army with the greatest hospitality, and declared himself willing to provide money for the war. ,When Pythius offered the money, Xerxes asked the Persians present who this Pythius was and how much wealth he possessed in making the offer. They said, “O king, this is the one who gave your father Darius the gift of a golden plane-tree and vine; he is now the richest man we know of after you.” 7.28. Xerxes marvelled at this last saying and next himself asked Pythius how much wealth he had. “O king,” said Pythius, “I will not conceal the quantity of my property from you, nor pretend that I do not know; I know and will tell you the exact truth. ,As soon as I learned that you were coming down to the Greek sea, I wanted to give you money for the war, so I inquired into the matter, and my reckoning showed me that I had two thousand talents of silver, and four million Daric staters of gold, lacking seven thousand. ,All this I freely give to you; for myself, I have a sufficient livelihood from my slaves and my farms.” 7.29. Thus he spoke. Xerxes was pleased with what he said and replied: “My Lydian friend, since I came out of Persia I have so far met with no man who was willing to give hospitality to my army, nor who came into my presence unsummoned and offered to furnish money for the war, besides you. ,But you have entertained my army nobly and offer me great sums. In return for this I give you these privileges: I make you my friend, and out of my own wealth I give you the seven thousand staters which will complete your total of four million, so that your four million not lack the seven thousand and the even number be reached by my completing it. ,Remain in possession of what you now possess, and be mindful to be always such as you are; neither for the present nor in time will you regret what you now do.” 7.30. Xerxes said this and made good his words, then journeyed ever onward. Passing by the Phrygian town called Anaua, and the lake from which salt is obtained, he came to Colossae, a great city in Phrygia; there the river Lycus plunges into a cleft in the earth and disappears, until it reappears about five stadia away; this river issues into the Maeander. ,From Colossae the army held its course for the borders of Phrygia and Lydia, and came to the city of Cydrara, where there stands a pillar set up by Croesus which marks the boundary with an inscription. 7.31. Passing from Phrygia into Lydia, he came to the place where the roads part; the road on the left leads to Caria, the one on the right to Sardis; on the latter the traveller must cross the river Maeander and pass by the city of Callatebus, where craftsmen make honey out of wheat and tamarisks. Xerxes went by this road and found a plane-tree, which he adorned with gold because of its beauty, and he assigned one of his immortals to guard it. On the next day he reached the city of the Lydians.
5. Xenophon, The Persian Expedition, 1.2.6-1.2.7, 1.2.9, 1.2.13, 1.2.15-1.2.16, 1.2.18-1.2.19, 7.8.3 (5th cent. BCE - 4th cent. BCE)

7.8.3. And Xenophon said, Well, really, with weather of the sort you describe and provisions used up and no chance even to get a smell of wine, when many of us were becoming exhausted with hardships and the enemy were at our heels, if at such a time as that I wantonly abused you, I admit that I am more wanton even than the ass, which, because of its wantonness, so the saying runs, is not subject to fatigue. Nevertheless, do tell us, he said, for what reason you were struck. 7.8.3. But when the Lampsacenes sent gifts of hospitality to Xenophon and he was sacrificing to Apollo, he gave Eucleides a place beside him; and when Eucleides saw the vitals of the victims, he said that he well believed that Xenophon had no money. But I am sure, he went on, that even if money should ever be about to come to you, some obstacle always appears—if nothing else, your own self. In this Xenophon agreed with him.
6. Xenophon, Hellenica, 1.1.4, 1.1.24, 1.4.12, 1.4.18, 1.7, 3.1.10, 3.3.3-3.3.4, 3.4.23, 4.3.13, 5.4.4 (5th cent. BCE - 4th cent. BCE)

1.1.4. Now Mindarus caught sight of the battle as he was sacrificing to Athena at Ilium, and hurrying to the sea he launched his triremes and set out, in order to pick up the ships under Dorieus. 1.1.24. Pharnabazus, however, urged the whole Peloponnesian army and their allies not to be discouraged over a matter of ship-timber—for he said there was plenty of that in the King’s land—so long as their bodies were safe; and he not only gave to each man a cloak and subsistence for two months, but he also armed the sailors and set them as guards over his own coastline. 1.4.12. And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business. 1.4.18. Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present. 3.1.10. And from the outset he was so superior to Thibron in the exercise of command that he led his troops through the country of friends all the way to part of it was included in the satrapy of Pharnabazus. the Aeolis, A district in north-western Asia Minor. The northern part of it was included in the satrapy of Pharnabazus. in the territory of Pharnabazus, without doing any harm whatever to his allies. This Aeolis belonged, indeed, to Pharnabazus, but Zenis of Dardanus had, while he lived, acted as satrap of this territory for him; when Zenis fell ill and died, and Pharnabazus was preparing to give the satrapy to another man, Mania, the wife of Zenis, who was also a Dardanian, fitted out a great retinue, took presents with her to give to Pharnabazus himself and to use for winning the favour of his concubines 399 B.C. and the men who had the greatest influence at the court of Pharnabazus, and set forth to visit him. And when she had gained an audience with him, she said: 3.3.3. But Diopeithes, a man very well versed in oracles, said in support of Leotychides that there was also an oracle of Apollo which bade the Lacedaemonians beware of the lame kingship. Agesilaus was lame. Lysander, however, made reply to him, on behalf of Agesilaus, that he did not suppose the god was bidding them beware lest a king of theirs should get a sprain and become lame, but rather lest one who was not of the royal stock should become king. For the kingship would be lame in very truth when it was not the descendants of Heracles who were at the head of the state. 3.3.4. After hearing such arguments from both claimants the state chose Agesilaus king. When Agesilaus had been not yet a year in the kingly office, once while he was offering one of the appointed sacrifices in behalf of the state, the seer said that the gods revealed a conspiracy of the most 397 B.C. terrible sort. And when he sacrificed again, the seer said that the signs appeared still more terrible. And upon his sacrificing for the third time, he said: Agesilaus, just such a sign is given me as would be given if we were in the very midst of the enemy. There-upon they made offerings to the gods who avert evil and to those who grant safety, and having with difficulty obtained favourable omens, ceased sacrificing. And within five days after the sacrifice was ended a man reported to the ephors a conspiracy, and Cinadon as the head of the affair. 3.4.23. Then Agesilaus, aware that the infantry of the enemy was not yet at hand, while on his side none of the arms which had been made ready was missing, deemed it a fit time to join battle if he could. Therefore, after offering sacrifice, he at once led his phalanx against the opposing line of horsemen, ordering the first ten year-classes Cp. II. iv. 32 and the note thereon. of the hoplites to run to close quarters with the enemy, and bidding the peltasts lead the way at a double-quick. He also sent word to his cavalry to attack, in the assurance that he and the whole army were following them. 4.3.13. Now Agesilaus, on learning these things, at first was overcome with sorrow; but when he had considered that the most of his troops were the sort of men to share gladly in good fortune if good fortune came, but that if they saw anything unpleasant, they were under no compulsion to share in it, I.e., being practically volunteers (cp. ii. 4). —thereupon, changing the report, he said that word had come that Peisander was dead, but victorious in the naval battle. 5.4.4. As for Phillidas, since the polemarchs always celebrate a festival of Aphrodite upon the expiration of their term of office, he was making all the arrangements for them, and in particular, having long ago promised to bring them women, and the most stately and beautiful women there were in Thebes, he said he would do so at that time. And they — for they were that sort of men — expected to spend the night very pleasantly.
7. Xenophon, The Education of Cyrus, 7.2.19-7.2.20 (5th cent. BCE - 4th cent. BCE)

7.2.20. Knowing thyself, O Croesus—thus shalt thou live and be happy. There is a reference to the famous inscription on the temple at Delphi — γνῶθι σεαυτόν.
8. Xenophon, Memoirs, 2.2.13 (5th cent. BCE - 4th cent. BCE)

2.2.13. And yet, when you are resolved to cultivate these, you don’t think courtesy is due to your mother, who loves you more than all? Don’t you know that even the state ignores all other forms of ingratitude and pronounces no judgment on them, Cyropaedia I. ii. 7. caring nothing if the recipient of a favour neglects to thank his benefactor, but inflicts penalties on the man who is discourteous to his parents and rejects him as unworthy of office, holding that it would be a sin for him to offer sacrifices on behalf of the state and that he is unlikely to do anything else honourably and rightly? Aye, and if one fail to honour his parents’ graves, the state inquires into that too, when it examines the candidates for office.
9. Strabo, Geography, 2.5.31, 13.4.12, 14.5.16 (1st cent. BCE - 1st cent. BCE)

2.5.31. From the Tanais and the Maeotis commences [Asia] on this side the Taurus; beyond these is [Asia] beyond the Taurus. For since this continent is divided into two by the chain of the Taurus, which extends from the extremities of Pamphylia to the shores of the Eastern Sea, inhabited by the Indians and neighbouring Scythians, the Greeks naturally called that part of the continent situated north of these mountains [Asia] on this side the Taurus, and that on the south [Asia] beyond the Taurus. Consequently the parts adjacent to the Maeotis and Tanais are on this side the Taurus. The first of these is the territory between the Caspian Sea and the Euxine, bounded on one side by the Tanais, the Exterior Ocean, and the Sea of Hyrcania; on the other by the isthmus where it is narrowest from the recess of the Euxine to the Caspian. Secondly, but still on this side the Taurus, are the countries above the Sea of Hyrcania as far as the Indians and Scythians, who dwell along the said sea and Mount Imaus. These countries are possessed on the one side by the Maeotae, and the people dwelling between the Sea of Hyrcania and the Euxine as far as the Caucasus, the Iberians and Albanians, viz. the Sauromatians, Scythians, Achtaeans, Zygi, and Heniochi: on the other side beyond the Sea of Hyrcania, by the Scythians, Hyrcanians, Parthians, Bactrians, Sogdians, and the other nations of India farther towards the north. To the south, partly by the Sea of Hyrcania, and partly by the whole isthmus which separates this sea from the Euxine, is situated the greater part of Armenia, Colchis, the whole of Cappadocia as far as the Euxine, and the Tibaranic nations. Further [west] is the country designated on this side the Halys, containing on the side of the Euxine and Propontis the Paphlagonians, Bithynians, Mysians, and Phrygia on the Hellespont, which comprehends the Troad; and on the side of the Aegean and adjacent seas Aeolia, Ionia, Caria, and Lycia. Inland is the Phrygia which contains that portion of Gallo-Graecia styled Galatia, Phrygia Epictetus, the Lycaonians, and the Lydians. 13.4.12. The parts situated next to this region towards the south as far as the Taurus are so inwoven with one another that the Phrygian and the Carian and the Lydian parts, as also those of the Mysians, since they merge into one another, are hard to distinguish. To this confusion no little has been contributed by the fact that the Romans did not divide them according to tribes, but in another way organized their jurisdictions, within which they hold their popular assemblies and their courts. Mt. Tmolus is a quite contracted mass of mountain and has only a moderate circumference, its limits lying within the territory of the Lydians themselves; but the Mesogis extends in the opposite direction as far as Mycale, beginning at Celaenae, according to Theopompus. And therefore some parts of it are occupied by the Phrygians, I mean the parts near Celaenae and Apameia, and other parts by Mysians and Lydians, and other parts by Carians and Ionians. So, also, the rivers, particularly the Maeander, form the boundary between some of the tribes, but in cases where they flow through the middle of countries they make accurate distinction difficult. And the same is to be said of the plains that are situated on either side of the mountainous territory and of the river-land. Neither should I, perhaps, attend to such matters as closely as a surveyor must, but sketch them only so far as they have been transmitted by my predecessors. 14.5.16. After the Cydnus River one comes to the Pyramus River, which flows from Cataonia, a river which I have mentioned before. According to Artemidorus, the distance thence to Soli in a straight voyage is five hundred stadia. Near by, also, is Mallos, situated on a height, founded by Amphilochus and Mopsus, the latter the son of Apollo and Manto, concerning whom many myths are told. And indeed I, too, have mentioned them in my account of Calchas and of the quarrel between Calchas and Mopsus about their powers of divination. For some writers transfer this quarrel, Sophocles, for example, to Cilicia, which he, following the custom of tragic poets, calls Pamphylia, just as he calls Lycia Caria and Troy and Lydia Phrygia. And Sophocles, among others, tells us that Calchas died there. But, according to the myth, the contest concerned, not only the power of divination, but also the sovereignty; for they say that Mopsus and Amphilochus went from Troy and founded Mallos, and that Amphilochus then went away to Argos, and, being dissatisfied with affairs there, returned to Mallos, but that, being excluded from a share in the government there, he fought a duel with Mopsus, and that both fell in the duel and were buried in places that were not in sight of one another. And today their tombs are to be seen in the neighborhood of Magarsa near the Pyramus River. This was the birthplace of Crates the grammarian, of whom Panaetius is said to have been a pupil.


Subjects of this text:

subject book bibliographic info
academy xiii Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
achilles tatius Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
alcestis Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
alyattes Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
anaximander of miletus, and sundials Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
anaximander of miletus, and the oikoumene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
anaximander of miletus, map of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
apodeixis Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
apollo, in myth Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
araxes river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
armenia and armenians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
asia, barbarians (non-greeks) of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
athens and athenians, and drama Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
babylon and babylonians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
black sea Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
caÿster river, plain of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
celaenae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
cilicia and cilicians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
colossae Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
cyaxares Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
cyrus the younger Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
ekklesia (assembly) Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
euphrates river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
euripides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
galatia and galatians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
gordium Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
gyges Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
gymnasia, academy Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
gymnasia, lykeion Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
hall, edith Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
halys river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
heliodorus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
hellespont Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
hellespontine phrygia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
henrichs, a. Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
herms Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
herodotus, ethnic perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
herodotus, geographical perspectives of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
herodotus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
homeric hymn, to aphrodite Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
ionian revolt Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
laminger-pascher, gertrude Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
longus Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
lydia and lydians, and phrygian symbols Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
lydia and lydians, dominion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
lykourgos (statesman) Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
maps, babylonian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
maps, ionian Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
marsyas, river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
marsyas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
mermnads Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
mesopotamia Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
midas, and marsyas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
midas, and seilenus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
midas, historical record of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
midas Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
mother of the gods, and warfare Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
nicias Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
oikoumene, and kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
oikoumene Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
periodos, periodos ges Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
persia and persians, empire of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
phrygia and phrygians, and trojans Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
phrygia and phrygians, as home of kingship Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
phrygia and phrygians, as stereotype Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
phrygia and phrygians, dominion of Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
phrygia and phrygians, hellespontine Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
polemarkhos Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
sangarius river Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
sardis, under lydians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195
sardis, under persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
sargon of akkad Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
satyr Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
sicily Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
strabo Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
sundials Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
syria and syrians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
tantalus Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
theater of dionysos Henderson, The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus (2020) 136
thucydides Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
troad Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
troy and trojans, and phrygians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
troy and trojans, kingship and Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67
tyranny, and victory and conquest Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 195
xenophon' Naiden, Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods (2013) 171
xenophon of athens, on persians Munn, The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion (2006) 67, 195