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subject book bibliographic info
megara Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 149, 150
Bianchetti et al. (2015), Brill’s Companion to Ancient Geography: The Inhabited World in Greek and Roman Tradition, 368
Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 71
Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 158, 159
Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 40
Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 136
Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 121
Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 455, 568, 571, 574
Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 40
Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 141
Gaifman (2012), Aniconism in Greek Antiquity, 47, 65, 70, 71, 287, 288, 289, 308
Grzesik (2022), Honorific Culture at Delphi in the Hellenistic and Roman Periods. 4
Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 134, 210
Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58
Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 9, 117, 118, 123, 251, 254
Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 929
Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 37
Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 134
Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 58
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 12, 16, 42, 43, 46, 48
Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 128
Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 35, 100, 163, 191, 200
Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 73, 74, 84, 85, 86, 87, 88, 176
Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 146, 147, 148, 149, 150
Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 115, 118
Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 41
Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 60
Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 175
Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 96, 103, 364
Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 146, 150
Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 314
megara, and carpe diem, theognis of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 12
megara, and homer, theognis of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 12
megara, and performance, theognis of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 27
megara, apollo, pythaieus, spread of along the akte Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 146
megara, apollodorus from Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 41
megara, areopagos, border with Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 36, 37
megara, artemis soteira, in Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37, 57, 126
megara, artemis, soteira of Mikalson (2003), Herodotus and Religion in the Persian Wars, 90, 127, 129, 134
megara, athena aethyia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 378
megara, athenian boulē, and Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 121
megara, athletics, pythia Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 176
megara, basilica of dormition Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 283
megara, characters, tragic/mythical Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 36, 254
megara, children, of herakles and Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 117, 118, 181
megara, citadel of karia Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 364
megara, city Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 77, 78, 82, 123
megara, cultic links with byzantium Jim (2022), Saviour Gods and Soteria in Ancient Greece, 58
megara, cults at megale hellas, magna graecia Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 146
megara, demeter in Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 109
megara, dionysius, of Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 21, 283, 287, 298, 300, 342
megara, dispute with athens over the sacred orgas Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 11, 244, 245, 246, 247, 248, 249, 250, 251, 253, 254, 255, 257, 258
megara, eleusis and Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 103, 109
megara, euclides of Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 255
megara, megarean Bernabe et al. (2013), Redefining Dionysos, 13, 403, 407, 410, 412, 427, 428
megara, megarian Athanassaki and Titchener (2022), Plutarch's Cities, 22, 106, 114, 194, 321
megara, megarians Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 201, 292, 303
Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 43, 52, 53, 56, 57, 73, 82, 153
megara, oaths, invoking, diocles of Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 318, 320
megara, oracle of nyx, claim of incubation Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 524
megara, oracle of nyx, oracles, greek Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 524
megara, orsippus of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 134
megara, philiades of Mikalson (2003), Herodotus and Religion in the Persian Wars, 66
megara, philo of Wardy and Warren (2018), Authors and Authorities in Ancient Philosophy, 246
megara, teles of Yona (2018), Epicurean Ethics in Horace: The Psychology of Satire, 42, 63, 84, 87, 95, 98
megara, theagenes of Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102
Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 42
Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 237
megara, war dead, from Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 77, 78, 81, 82, 123, 124
megara, wife of herakles Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 181
megara, μέγαρα Breytenbach and Tzavella (2022), Early Christianity in Athens, Attica, and Adjacent Areas, 13, 61, 62, 64, 72, 149, 185, 187, 258, 300, 306, 309, 312, 318, 441

List of validated texts:
10 validated results for "megara"
1. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Megara • Megara, • Megara, Megarians

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 110, 125, 199, 287, 564; Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 141; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 115, 118; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 56, 57, 73
2. Herodotus, Histories, 5.71, 5.102, 9.85 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Artemis, Soteira of Megara • Megara • Megara, Megarians • Megara, city • Megarians • Orsippus of Megara • Theagenes of Megara • war dead, from Megara

 Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 78; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 134; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 42; Mikalson (2003), Herodotus and Religion in the Persian Wars, 104, 134; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 52

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5.71 οἱ δʼ ἐναγέες Ἀθηναίων ὧδε ὠνομάσθησαν. ἦν Κύλων τῶν Ἀθηναίων ἀνὴρ Ὀλυμπιονίκης· οὗτος ἐπὶ τυραννίδι ἐκόμησε, προσποιησάμενος δὲ ἑταιρηίην τῶν ἡλικιωτέων καταλαβεῖν τὴν ἀκρόπολιν ἐπειρήθη, οὐ δυνάμενος δὲ ἐπικρατῆσαι ἱκέτης ἵζετο πρὸς τὸ ἄγαλμα. τούτους ἀνιστᾶσι μὲν οἱ πρυτάνιες τῶν ναυκράρων, οἵ περ ἔνεμον τότε τὰς Ἀθήνας, ὑπεγγύους πλὴν θανάτου· φονεῦσαι δὲ αὐτοὺς αἰτίη ἔχει Ἀλκμεωνίδας. ταῦτα πρὸ τῆς Πεισιστράτου ἡλικίης ἐγένετο.
5.102 καὶ Σάρδιες μὲν ἐνεπρήσθησαν, ἐν δὲ αὐτῇσι καὶ ἱρὸν ἐπιχωρίης θεοῦ Κυβήβης· τὸ σκηπτόμενοι οἱ Πέρσαι ὕστερον ἀντενεπίμπρασαν τὰ ἐν Ἕλλησι ἱρά. τότε δὲ οἱ Πέρσαι οἱ ἐντὸς Ἅλυος ποταμοῦ νομοὺς ἔχοντες, προπυνθανόμενοι ταῦτα, συνηλίζοντο καὶ ἐβοήθεον τοῖσι Λυδοῖσι. καὶ κως ἐν μὲν Σάρδισι οὐκέτι ἐόντας τοὺς Ἴωνας εὑρίσκουσι, ἑπόμενοι δὲ κατὰ στίβον αἱρέουσι αὐτοὺς ἐν Ἐφέσῳ. καὶ ἀντετάχθησαν μὲν οἱ Ἴωνες, συμβαλόντες δὲ πολλὸν ἑσσώθησαν. καὶ πολλοὺς αὐτῶν οἱ Πέρσαι φονεύουσι ἄλλους τε ὀνομαστούς, ἐν δὲ δὴ καὶ Εὐαλκίδην στρατηγέοντα Ἐρετριέων, στεφανηφόρους τε ἀγῶνας ἀναραιρηκότα καὶ ὑπὸ Σιμωνίδεω τοῦ Κηίου πολλὰ αἰνεθέντα· οἳ δὲ αὐτῶν ἀπέφυγον τὴν μάχην, ἐσκεδάσθησαν ἀνὰ τὰς πόλιας.
9.85 οἱ δὲ Ἕλληνες ὡς ἐν Πλαταιῇσι τὴν ληίην διείλοντο, ἔθαπτον τοὺς ἑωυτῶν χωρὶς ἕκαστοι. Λακεδαιμόνιοι μὲν τριξὰς ἐποιήσαντο θήκας· ἔνθα μὲν τοὺς ἰρένας ἔθαψαν, τῶν καὶ Ποσειδώνιος καὶ Ἀμομφάρετος ἦσαν καὶ Φιλοκύων τε καὶ Καλλικράτης. ἐν μὲν δὴ ἑνὶ τῶν τάφων ἦσαν οἱ ἰρένες, ἐν δὲ τῷ ἑτέρῳ οἱ ἄλλοι Σπαρτιῆται, ἐν δὲ τῷ τρίτῳ οἱ εἵλωτες. οὗτοι μὲν οὕτω ἔθαπτον, Τεγεῆται δὲ χωρὶς πάντας ἁλέας, καὶ Ἀθηναῖοι τοὺς ἑωυτῶν ὁμοῦ, καὶ Μεγαρέες τε καὶ Φλειάσιοι τοὺς ὑπὸ τῆς ἵππου διαφθαρέντας. τούτων μὲν δὴ πάντων πλήρεες ἐγένοντο οἱ τάφοι· τῶν δὲ ἄλλων ὅσοι καὶ φαίνονται ἐν Πλαταιῇσι ἐόντες τάφοι, τούτους δέ, ὡς ἐγὼ πυνθάνομαι, ἐπαισχυνομένους τῇ ἀπεστοῖ τῆς μάχης ἑκάστους χώματα χῶσαι κεινὰ τῶν ἐπιγινομένων εἵνεκεν ἀνθρώπων, ἐπεὶ καὶ Αἰγινητέων ἐστὶ αὐτόθι καλεόμενος τάφος, τὸν ἐγὼ ἀκούω καὶ δέκα ἔτεσι ὕστερον μετὰ ταῦτα δεηθέντων τῶν Αἰγινητέων χῶσαι Κλεάδην τὸν Αὐτοδίκου ἄνδρα Πλαταιέα, πρόξεινον ἐόντα αὐτῶν.'' None		sup>
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." 5.102 In the fire at Sardis, a temple of Cybebe, the goddess of that country, was burnt, and the Persians afterwards made this their pretext for burning the temples of Hellas. At this time, the Persians of the provinces this side of the Halys, on hearing of these matters, gathered together and came to aid the Lydians. ,It chanced that they found the Ionians no longer at Sardis, but following on their tracks, they caught them at Ephesus. There the Ionians stood arrayed to meet them, but were utterly routed in the battle. ,The Persians put to the sword many men of renown including Eualcides the general of the Eretrians who had won crowns as victor in the games and been greatly praised by Simonides of Ceos. Those of the Ionians who escaped from the battle fled, each to his city. ' "
9.85 But the Greeks, when they had divided the spoils at Plataea, buried each contingent of their dead in a separate place. The Lacedaemonians made three tombs; there they buried their “irens,” among whom were Posidonius, Amompharetus, Philocyon, and Callicrates. ,In one of the tombs, then, were the “irens,” in the second the rest of the Spartans, and in the third the helots. This, then is how the Lacedaemonians buried their dead. The Tegeans, however, buried all theirs together in a place apart, and the Athenians did similarly with their own dead. So too did the Megarians and Phliasians with those who had been killed by the horsemen. ,All the tombs of these peoples were filled with dead; but as for the rest of the states whose tombs are to be seen at Plataeae, their tombs are but empty barrows that they built for the sake of men that should come after, because they were ashamed to have been absent from the battle. There is one there called the tomb of the Aeginetans, which, as I learn by inquiry, was built as late as ten years after, at the Aeginetans' desire, by their patron and protector Cleades son of Autodicus, a Plataean. "" None
3. Thucydides, The History of The Peloponnesian War, 1.139.1-1.139.2, 6.54.6 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Megara • Megara, • Megara, Megarians • Megarian Decree • Megarian decree

 Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 340; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 191; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 84; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 325; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 82

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1.139.1 Λακεδαιμόνιοι δὲ ἐπὶ μὲν τῆς πρώτης πρεσβείας τοιαῦτα ἐπέταξάν τε καὶ ἀντεκελεύσθησαν περὶ τῶν ἐναγῶν τῆς ἐλάσεως: ὕστερον δὲ φοιτῶντες παρ᾽ Ἀθηναίους Ποτειδαίας τε ἀπανίστασθαι ἐκέλευον καὶ Αἴγιναν αὐτόνομον ἀφιέναι, καὶ μάλιστά γε πάντων καὶ ἐνδηλότατα προύλεγον τὸ περὶ Μεγαρέων ψήφισμα καθελοῦσι μὴ ἂν γίγνεσθαι πόλεμον, ἐν ᾧ εἴρητο αὐτοὺς μὴ χρῆσθαι τοῖς λιμέσι τοῖς ἐν τῇ Ἀθηναίων ἀρχῇ μηδὲ τῇ Ἀττικῇ ἀγορᾷ. 1.139.2 οἱ δὲ Ἀθηναῖοι οὔτε τἆλλα ὑπήκουον οὔτε τὸ ψήφισμα καθῄρουν, ἐπικαλοῦντες ἐπεργασίαν Μεγαρεῦσι τῆς γῆς τῆς ἱερᾶς καὶ τῆς ἀορίστου καὶ ἀνδραπόδων ὑποδοχὴν τῶν ἀφισταμένων.
6.54.6 τὰ δὲ ἄλλα αὐτὴ ἡ πόλις τοῖς πρὶν κειμένοις νόμοις ἐχρῆτο, πλὴν καθ’ ὅσον αἰεί τινα ἐπεμέλοντο σφῶν αὐτῶν ἐν ταῖς ἀρχαῖς εἶναι. καὶ ἄλλοι τε αὐτῶν ἦρξαν τὴν ἐνιαύσιον Ἀθηναίοις ἀρχὴν καὶ Πεισίστρατος ὁ Ἱππίου τοῦ τυραννεύσαντος υἱός, τοῦ πάππου ἔχων τοὔνομα, ὃς τῶν δώδεκα θεῶν βωμὸν τὸν ἐν τῇ ἀγορᾷ ἄρχων ἀνέθηκε καὶ τὸν τοῦ Ἀπόλλωνος ἐν Πυθίου.'' None		sup>
1.139.1 To return to the Lacedaemonians. The history of their first embassy, the injunctions which it conveyed, and the rejoinder which it provoked, concerning the expulsion of the accursed persons, have been related already. It was followed by a second, which ordered Athens to raise the siege of Potidaea, and to respect the independence of Aegina . Above all, it gave her most distinctly to understand that war might be prevented by the revocation of the Megara decree, excluding the Megarians from the use of Athenian harbors and of the market of Athens . 1.139.2 But Athens was not inclined either to revoke the decree, or to entertain their other proposals; she accused the Megarians of pushing their cultivation into the consecrated ground and the unenclosed land on the border, and of harboring her runaway slaves.
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. '' None
4. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Megarian Decree • Megarian decree • Simaetha (Megarian prostitute) • decree, Megarian

 Found in books: Brule (2003), Women of Ancient Greece, 194; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 36; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 212; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 284
5. Plutarch, Aristides, 11.5-11.6 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis Soteira, in Megara • Megarians

 Found in books: Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37; Mikalson (2003), Herodotus and Religion in the Persian Wars, 104

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11.5 τὸ δὲ τῆς Ἐλευσινίας Δήμητρος πεδίον, καὶ τὸ τὴν μάχην ἐν ἰδίᾳ χώρᾳ ποιουμένοις τοῖς Ἀθηναίοις νίκην δίδοσθαι, πάλιν εἰς τὴν Ἀττικὴν ἀνεκαλεῖτο καὶ μεθίστη τὸν πόλεμον. ἔνθα τῶν Πλαταιέων ὁ στρατηγὸς Ἀρίμνηστος ἔδοξε κατὰ τοὺς ὕπνους ὑπὸ τοῦ Διὸς τοῦ Σωτῆρος ἐπερωτώμενον αὑτόν, ὅ τι δὴ πράττειν δέδοκται τοῖς Ἕλλησιν, εἰπεῖν, αὔριον εἰς Ἐλευσῖνα τὴν στρατιὰν ἀπάξομεν, ὦ δέσποτα, καὶ διαμαχούμεθα τοῖς βαρβάροις ἐκεῖ κατὰ τὸ πυθόχρηστον. 11.6 τὸν οὖν θεὸν φάναι διαμαρτάνειν αὐτοὺς τοῦ παντός· αὐτόθι γὰρ εἶναι περὶ τὴν Πλαταϊκὴν τὰ πυθόχρηστα καὶ ζητοῦντας ἀνευρήσειν. τούτων ἐναργῶς τῷ Ἀριμνήστῳ φανέντων ἐξεγρόμενος τάχιστα μετεπέμψατο τοὺς ἐμπειροτάτους καὶ πρεσβυτάτους τῶν πολιτῶν, μεθʼ ὧν διαλεγόμενος καὶ συνδιαπορῶν εὗρεν, ὅτι τῶν Ὑσιῶν πλησίον ὑπὸ τὸν Κιθαιρῶνα ναός ἐστιν ἀρχαῖος πάνυ πάνυ omitted by Bekker, now found in S. Δήμητρος Ἐλευσινίας καὶ Κόρης προσαγορευόμενος.'' None		sup>
11.5 11.6 '' None
6. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Megara, Megarian • Megarian decree • decree, Megarian

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 114; Kingsley Monti and Rood (2022), The Authoritative Historian: Tradition and Innovation in Ancient Historiography, 36; Liddel (2020), Decrees of Fourth-Century Athens (403/2-322/1 BC): Volume 2, Political and Cultural Perspectives, 202
7. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Megara • Megara, Megarians

 Found in books: Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 251, 254; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 43; Raaflaub Ober and Wallace (2007), Origins of Democracy in Ancient Greece, 82
8. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Megara • Megara, Megarian

 Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 22; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 16
9. Pausanias, Description of Greece, 1.15.3, 1.36.1, 1.40.2-1.40.3, 1.40.6, 1.43.2-1.43.3, 1.44.4, 2.9.6, 6.26.1, 8.25.3 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Artemis Soteira, in Megara • Artemis, Soteira of Megara • Megara • Megara, Megarean • Megara, citadel of Karia • Megara, city • Megara, oracle of Nyx, claim of incubation • Megarians • Oracles (Greek), Megara, oracle of Nyx • Theagenes of Megara • megara • war dead, from Megara

 Found in books: Bernabe et al. (2013), Redefining Dionysos, 407, 410, 412, 427, 428; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 568; Eisenfeld (2022), Pindar and Greek Religion Theologies of Mortality in the Victory Odes, 40; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 78; Gaifman (2012), Aniconism in Greek Antiquity, 65, 288; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 102; Henderson (2020), The Springtime of the People: The Athenian Ephebeia and Citizen Training from Lykourgos to Augustus, 251; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 37, 57, 126; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 166, 169; Mikalson (2003), Herodotus and Religion in the Persian Wars, 90, 127; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 524; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 364

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1.15.3 τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην.
1.36.1 ἐν Σαλαμῖνι δὲ—ἐπάνειμι γὰρ ἐς τὸν προκείμενον λόγον—τοῦτο μὲν Ἀρτέμιδός ἐστιν ἱερόν, τοῦτο δὲ τρόπαιον ἕστηκεν ἀπὸ τῆς νίκης ἣν Θεμιστοκλῆς ὁ Νεοκλέους αἴτιος ἐγένετο γενέσθαι τοῖς Ἕλλησι· καὶ Κυχρέως ἐστὶν ἱερόν. ναυμαχούντων δὲ Ἀθηναίων πρὸς Μήδους δράκοντα ἐν ταῖς ναυσὶ λέγεται φανῆναι· τοῦτον ὁ θεὸς ἔχρησεν Ἀθηναίοις Κυχρέα εἶναι τὸν ἥρωα.
1.40.2 τῆς δὲ κρήνης οὐ πόρρω ταύτης ἀρχαῖόν ἐστιν ἱερόν, εἰκόνες δὲ ἐφʼ ἡμῶν ἑστᾶσιν ἐν αὐτῷ βασιλέων Ῥωμαίων καὶ ἄγαλμα τε κεῖται χαλκοῦν Ἀρτέμιδος ἐπίκλησιν Σωτείρας. φασὶ δὲ ἄνδρας τοῦ Μαρδονίου στρατοῦ καταδραμόντας τὴν Μεγαρίδα ἀποχωρεῖν ἐς Θήβας ὀπίσω παρὰ Μαρδόνιον ἐθέλειν, γνώμῃ δὲ Ἀρτέμιδος νύκτα τε ὁδοιποροῦσιν ἐπιγενέσθαι καὶ τῆς ὁδοῦ σφᾶς ἁμαρτόντας ἐς τὴν ὀρεινὴν τραπέσθαι τῆς χώρας· πειρωμένους δὲ εἰ στράτευμα ἐγγὺς εἴη πολέμιον ἀφιέναι τῶν βελῶν, καὶ τὴν πλησίον πέτραν στένειν βαλλομένην, τοὺς δὲ αὖθις τοξεύειν προθυμίᾳ πλέονι. 1.40.3 τέλος δὲ αὐτοῖς ἀναλωθῆναι τοὺς ὀιστοὺς ἐς ἄνδρας πολεμίους τοξεύειν προθυμίᾳ πλέονι νομίζουσιν· ἡμέρα τε ὑπεφαίνετο καὶ οἱ Μεγαρεῖς ἐπῄεσαν, μαχόμενοι δὲ ὁπλῖται πρὸς ἀνόπλους καὶ οὐδὲ βελῶν εὐποροῦντας ἔτι φονεύουσιν αὐτῶν τοὺς πολλούς· καὶ ἐπὶ τῷδε Σωτείρας ἄγαλμα ἐποιήσαντο Ἀρτέμιδος. ἐνταῦθα καὶ τῶν δώδεκα ὀνομαζομένων θεῶν ἐστιν ἀγάλματα ἔργα εἶναι λεγόμενα Πραξιτέλους · τὴν δὲ Ἄρτεμιν αὐτὴν Στρογγυλίων ἐποίησε.
1.40.6 μετὰ δὲ τοῦ Διὸς τὸ τέμενος ἐς τὴν ἀκρόπολιν ἀνελθοῦσι καλουμένην ἀπὸ Καρὸς τοῦ Φορωνέως καὶ ἐς ἡμᾶς ἔτι Καρίαν, ἔστι μὲν Διονύσου ναὸς Νυκτελίου, πεποίηται δὲ Ἀφροδίτης Ἐπιστροφίας ἱερὸν καὶ Νυκτὸς καλούμενόν ἐστι μαντεῖον καὶ Διὸς Κονίου ναὸς οὐκ ἔχων ὄροφον. τοῦ δὲ Ἀσκληπιοῦ τὸ ἄγαλμα Βρύαξις καὶ αὐτὸ καὶ τὴν Ὑγείαν ἐποίησεν. ἐνταῦθα καὶ τῆς Δήμητρος τὸ καλούμενον μέγαρον· ποιῆσαι δὲ αὐτὸ βασιλεύοντα Κᾶρα ἔλεγον.
1.43.2 ἐν δὲ τῷ πρυτανείῳ τεθάφθαι μὲν Εὔιππον Μεγαρέως παῖδα, τεθάφθαι δὲ τὸν Ἀλκάθου λέγουσιν Ἰσχέπολιν. ἔστι δὲ τοῦ πρυτανείου πέτρα πλησίον· Ἀνακληθρίδα τὴν πέτραν ὀνομάζουσιν, ὡς Δημήτηρ, εἴ τῳ πιστά, ὅτε τὴν παῖδα ἐπλανᾶτο ζητοῦσα, καὶ ἐνταῦθα ἀνεκάλεσεν αὐτήν. ἐοικότα δὲ τῷ λόγῳ δρῶσιν ἐς ἡμᾶς ἔτι αἱ Μεγαρέων γυναῖκες. 1.43.3 εἰσὶ δὲ τάφοι Μεγαρεῦσιν ἐν τῇ πόλει· καὶ τὸν μὲν τοῖς ἀποθανοῦσιν ἐποίησαν κατὰ τὴν ἐπιστρατείαν τοῦ Μήδου, τὸ δὲ Αἰσύμνιον καλούμενον μνῆμα ἦν καὶ τοῦτο ἡρώων. Ὑπερίονος δὲ τοῦ Ἀγαμέμνονος— οὗτος γὰρ Μεγαρέων ἐβασίλευσεν ὕστατος—τούτου τοῦ ἀνδρὸς ἀποθανόντος ὑπὸ Σανδίονος διὰ πλεονεξίαν καὶ ὕβριν, βασιλεύεσθαι μὲν οὐκέτι ὑπὸ ἑνὸς ἐδόκει σφίσιν, εἶναι δὲ ἄρχοντας αἱρετοὺς καὶ ἀνὰ μέρος ἀκούειν ἀλλήλων. ἐνταῦθα Αἴσυμνος οὐδενὸς τὰ ἐς δόξαν Μεγαρέων δεύτερος παρὰ τὸν θεὸν ἦλθεν ἐς Δελφούς, ἐλθὼν δὲ ἠρώτα τρόπον τίνα εὐδαιμονήσουσι· καί οἱ καὶ ἄλλα ὁ θεὸς ἔχρησε καὶ Μεγαρέας εὖ πράξειν, ἢν μετὰ τῶν πλειόνων βουλεύσωνται. τοῦτο τὸ ἔπος ἐς τοὺς τεθνεῶτας ἔχειν νομίζοντες βουλευτήριον ἐνταῦθα ᾠκοδόμησαν, ἵνα σφίσιν ὁ τάφος τῶν ἡρώων ἐντὸς τοῦ βουλευτηρίου γένηται.
1.44.4 ἡ δὲ ὀρεινὴ τῆς Μεγαρίδος τῆς Βοιωτῶν ἐστιν ὅμορος, ἐν ᾗ Μεγαρεῦσι Παγαὶ πόλις, ἑτέρα δὲ Αἰγόσθενα ᾤκισται. ἰοῦσι δὲ ἐς τὰς Παγὰς ἐκτραπομένοις ὀλίγον τῆς λεωφόρου πέτρα δείκνυται διὰ πάσης ἔχουσα ἐμπεπηγότας ὀιστούς, ἐς ἣν οἱ Μῆδοί ποτε ἐτόξευον ἐν τῇ νυκτί. ἐν δὲ ταῖς Παγαῖς θέας ὑπελείπετο ἄξιον Ἀρτέμιδος Σωτείρας ἐπίκλησιν χαλκοῦν ἄγαλμα, μεγέθει τῷ παρὰ Μεγαρεῦσιν ἴσον καὶ σχῆμα οὐδὲν διαφόρως ἔχον. καὶ Αἰγιαλέως ἐνταῦθά ἐστιν ἡρῷον τοῦ Ἀδράστου· τοῦτον γάρ, ὅτε Ἀργεῖοι τὸ δεύτερον ἐς Θήβας ἐστράτευσαν, ὑπὸ τὴν πρώτην μάχην πρὸς Γλισᾶντι ἀποθανόντα οἱ προσήκοντες ἐς Παγὰς τῆς Μεγαρίδος κομίσαντες θάπτουσι, καὶ Αἰγιάλειον ἔτι καλεῖται τὸ ἡρῷον.
2.9.6 μετὰ δὲ τὸ Ἀράτου ἡρῷον ἔστι μὲν Ποσειδῶνι Ἰσθμίῳ βωμός, ἔστι δὲ Ζεὺς Μειλίχιος καὶ Ἄρτεμις ὀνομαζομένη Πατρῴα, σὺν τέχνῃ πεποιημένα οὐδεμιᾷ· πυραμίδι δὲ ὁ Μειλίχιος, ἡ δὲ κίονί ἐστιν εἰκασμένη. ἐνταῦθα καὶ βουλευτήριόν σφισι πεποίηται καὶ στοὰ καλουμένη Κλεισθένειος ἀπὸ τοῦ οἰκοδομήσαντος· ᾠκοδόμησε δὲ ἀπὸ λαφύρων ὁ Κλεισθένης αὐτὴν τὸν πρὸς Κίρρᾳ πόλεμον συμπολεμήσας Ἀμφικτύοσι. τῆς δὲ ἀγορᾶς ἐστιν ἐν τῷ ὑπαίθρῳ Ζεὺς χαλκοῦς, τέχνη Λυσίππου, παρὰ δὲ αὐτὸν Ἄρτεμις ἐπίχρυσος.
6.26.1 θέατρον δὲ ἀρχαῖον, μεταξὺ τῆς ἀγορᾶς καὶ τοῦ Μηνίου τὸ θέατρόν τε καὶ ἱερόν ἐστι Διονύσου· τέχνη τὸ ἄγαλμα Πραξιτέλους, θεῶν δὲ ἐν τοῖς μάλιστα Διόνυσον σέβουσιν Ἠλεῖοι καὶ τὸν θεόν σφισιν ἐπιφοιτᾶν ἐς τῶν Θυίων τὴν ἑορτὴν λέγουσιν. ἀπέχει μέν γε τῆς πόλεως ὅσον τε ὀκτὼ στάδια ἔνθα τὴν ἑορτὴν ἄγουσι Θυῖα ὀνομάζοντες· λέβητας δὲ ἀριθμὸν τρεῖς ἐς οἴκημα ἐσκομίσαντες οἱ ἱερεῖς κατατίθενται κενούς, παρόντων καὶ τῶν ἀστῶν καὶ ξένων, εἰ τύχοιεν ἐπιδημοῦντες· σφραγῖδας δὲ αὐτοί τε οἱ ἱερεῖς καὶ τῶν ἄλλων ὅσοις ἂν κατὰ γνώμην ᾖ ταῖς θύραις τοῦ οἰκήματος ἐπιβάλλουσιν, ἐς δὲ τὴν ἐπιοῦσαν τά τε
8.25.3 τὸ δὲ ἱερὸν τοῦτο ἔστι μὲν Θελπουσίων ἐν ὅροις· ἀγάλματα δὲ ἐν αὐτῷ, ποδῶν ἑπτὰ οὐκ ἀποδέον ἕκαστον, Δήμητρός ἐστι καὶ ἡ παῖς καὶ ὁ Διόνυσος, τὰ πάντα ὁμοίως λίθου. μετὰ δὲ τῆς Ἐλευσινίας τὸ ἱερὸν καὶ Θέλπουσαν τὴν πόλιν ὁ Λάδων παρέξεισιν ἐν ἀριστερᾷ, κειμένην μὲν ἐπὶ λόφου μεγάλου, τὰ πλείω δὲ ἐφʼ ἡμῶν ἔρημον, ὥστε καὶ τὴν ἀγορὰν ἐπὶ τῷ πέρατι οὖσάν φασιν ἐν τῷ μεσαιτάτῳ ποιηθῆναι τὸ ἐξ ἀρχῆς. ἔστι δὲ ἐν Θελπούσῃ ναὸς Ἀσκληπιοῦ καὶ θεῶν ἱερὸν τῶν δώδεκα·'' None		sup>
1.15.3 At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later.
1.36.1 But I will return to my subject. In Salamis is a sanctuary of Artemis, and also a trophy erected in honor of the victory which Themistocles the son of Neocles won for the Greeks. 480 B.C. There is also a sanctuary of Cychreus. When the Athenians were fighting the Persians at sea, a serpent is said to have appeared in the fleet, and the god in an oracle told the Athenians that it was Cychreus the hero.
1.40.2 Not far from this fountain is an ancient sanctuary, and in our day likenesses stand in it of Roman emperors, and a bronze image is there of Artemis surnamed Saviour. There is a story that a detachment of the army of Mardonius, having over run Megaris 479 B.C., wished to return to Mardonius at Thebes, but that by the will of Artemis night came on them as they marched, and missing their way they turned into the hilly region. Trying to find out whether there was a hostile force near they shot some missiles. The rock near groaned when struck, and they shot again with greater eagerness, 1.40.3 until at last they used up all their arrows thinking that they were shooting at the enemy. When the day broke, the Megarians attacked, and being men in armour fighting against men without armour who no longer had even a supply of missiles, they killed the greater number of their opponents. For this reason they had an image made of Artemis Saviour. Here are also images of the gods named the Twelve, said to be the work of Praxiteles. But the image of Artemis herself was made by Strongylion.
1.40.6 After the precinct of Zeus, when you have ascended the citadel, which even at the present day is called Caria from Car, son of Phoroneus, you see a temple of Dionysus Nyctelius (Nocturnal), a sanctuary built to Aphrodite Epistrophia (She who turns men to love), an oracle called that of Night and a temple of Zeus Conius (Dusty) without a roof. The image of Asclepius and also that of Health were made by Bryaxis. Here too is what is called the Chamber of Demeter, built, they say, by Car when he was king.
1.43.2 In the Town-hall are buried, they say, Euippus the son of Megareus and Ischepolis the son of Alcathous. Near the Town-hall is a rock. They name it Anaclethris (Recall), because Demeter (if the story be credible) here too called her daughter back when she was wandering in search of her. Even in our day the Megarian women hold a performance that is a mimic representation of the legend.' "1.43.3 In the city are graves of Megarians. They made one for those who died in the Persian invasion, and what is called the Aesymnium (Shrine of Aesymnus) was also a tomb of heroes. When Agamemnon's son Hyperion, the last king of Megara, was killed by Sandion for his greed and violence, they resolved no longer to be ruled by one king, but to have elected magistrates and to obey one another in turn. Then Aesymnus, who had a reputation second to none among the Megarians, came to the god in Delphi and asked in what way they could be prosperous. The oracle in its reply said that they would fare well if they took counsel with the majority. This utterance they took to refer to the dead, and built a council chamber in this place in order that the grave of their heroes might be within it." 1.44.4 The hilly part of Megaris borders upon Boeotia, and in it the Megarians have built the city Pagae and another one called Aegosthena . As you go to Pagae, on turning a little aside from the highway, you are shown a rock with arrows stuck all over it, into which the Persians once shot in the night. In Pagae a noteworthy relic is a bronze image of Artemis surnamed Saviour, in size equal to that at Megara and exactly like it in shape. There is also a hero-shrine of Aegialeus, son of Adrastus. When the Argives made their second attack on Thebes he died at Glisas early in the first battle, and his relatives carried him to Pagae in Megaris and buried him, the shrine being still called the Aegialeum.
2.9.6 After the hero-shrine of Aratus is an altar to Isthmian Poseidon, and also a Zeus Meilichius (Gracious) and an Artemis named Patroa (Paternal), both of them very inartistic works. The Meilichius is like a pyramid, the Artemis like a pillar. Here too stand their council-chamber and a portico called Cleisthenean from the name of him who built it. It was built from spoils by Cleisthenes, who helped the Amphictyons in the war at Cirrha . c. 590 B.C. In the market-place under the open sky is a bronze Zeus, a work of Lysippus, Contemporary of Alexander the Great. and by the side of it a gilded Artemis.
6.26.1 Between the market-place and the Menius is an old theater and a shrine of Dionysus. The image is the work of Praxiteles. of the gods the Eleans worship Dionysus with the greatest reverence, and they assert that the god attends their festival, the Thyia. The place where they hold the festival they name the Thyia is about eight stades from the city. Three pots are brought into the building by the priests and set down empty in the presence of the citizens and of any strangers who may chance to be in the country. The doors of the building are sealed by the priests themselves and by any others who may be so inclined.
8.25.3 This sanctuary is on the borders of Thelpusa . In it are images, each no less than seven feet high, of Demeter, her daughter, and Dionysus, all alike of stone. After the sanctuary of the Eleusinian goddess the Ladon flows by the city Thelpusa on the left, situated on a high hill, in modern times so deserted that the market-place, which is at the extremity of it, was originally, they say, right in the very middle of it. Thelpusa has a temple of Asclepius and a sanctuary of the twelve gods; the greater part of this, I found, lay level with the ground.'' None
10. Demosthenes, Orations, 13.32, 57.63
 Tagged with subjects: • Megara • Megara, dispute with Athens over the Sacred Orgas

 Found in books: Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 74, 84, 85, 86, 88; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 247, 248

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13.32 Such, in consequence, is the state of our public affairs that if anyone read out your resolutions and then went on to describe your performances, not a soul would believe that the same men were responsible for the one and for the other. Take for instance the decrees that you passed against the accursed Megarians, Neither this nor the following allusion can be determined with certainty. when they appropriated the sacred demesne, that you should march out and prevent it and forbid it; in favour of the Phliasians, when they were exiled the other day, that you should help them and not give them up to their murderers, and should call for volunteers from the Peloponnese .
57.63 If it be right for me to speak of my administration as prefect, because of which I incurred the anger of many, and in the course of which I became involved in quarrels because I required some of the demesmen to pay the rents which they owed for sacred lands and to refund other sums which they had embezzled from the public moneys, I should be very glad to have you listen to me; but perhaps you will hold that these matters are foreign to the subject before us. However, I am able to point to this as a positive proof of their conspiracy. For they struck out of the oath the clause that they would vote according to their unbiassed judgement and without favor or malice.'' None



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