|1. Hesiod, Theogony, 521-569 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • laws, of the polis • polis • polis-religion
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 278; Hitch (2017), Animal sacrifice in the ancient Greek world, 148
521 δῆσε δʼ ἀλυκτοπέδῃσι Προμηθέα ποικιλόβουλον'522 δεσμοῖς ἀργαλέοισι μέσον διὰ κίονʼ ἐλάσσας· 523 καί οἱ ἐπʼ αἰετὸν ὦρσε τανύπτερον· αὐτὰρ ὅ γʼ ἧπαρ 524 ἤσθιεν ἀθάνατον, τὸ δʼ ἀέξετο ἶσον ἁπάντη 525 νυκτός ὅσον πρόπαν ἦμαρ ἔδοι τανυσίπτερος ὄρνις. 526 τὸν μὲν ἄρʼ Ἀλκμήνης καλλισφύρου ἄλκιμος υἱὸς 527 Ἡρακλέης ἔκτεινε, κακὴν δʼ ἀπὸ νοῦσον ἄλαλκεν 528 Ἰαπετιονίδῃ καὶ ἐλύσατο δυσφροσυνάων 529 οὐκ ἀέκητι Ζηνὸς Ὀλυμπίου ὑψιμέδοντος, 530 ὄφρʼ Ἡρακλῆος Θηβαγενέος κλέος εἴη 531 πλεῖον ἔτʼ ἢ τὸ πάροιθεν ἐπὶ χθόνα πουλυβότειραν. 532 ταῦτʼ ἄρα ἁζόμενος τίμα ἀριδείκετον υἱόν· 533 καί περ χωόμενος παύθη χόλου, ὃν πρὶν ἔχεσκεν, 534 οὕνεκʼ ἐρίζετο βουλὰς ὑπερμενέι Κρονίωνι. 535 καὶ γὰρ ὅτʼ ἐκρίνοντο θεοὶ θνητοί τʼ ἄνθρωποι 536 Μηκώνῃ, τότʼ ἔπειτα μέγαν βοῦν πρόφρονι θυμῷ 537 δασσάμενος προέθηκε, Διὸς νόον ἐξαπαφίσκων. 538 τοῖς μὲν γὰρ σάρκας τε καὶ ἔγκατα πίονα δημῷ 539 ἐν ῥινῷ κατέθηκε καλύψας γαστρὶ βοείῃ, 540 τῷ δʼ αὖτʼ ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ 541 εὐθετίσας κατέθηκε καλύψας ἀργέτι δημῷ. 542 δὴ τότε μιν προσέειπε πατὴρ ἀνδρῶν τε θεῶν τε· 543 Ἰαπετιονίδη, πάντων ἀριδείκετʼ ἀνάκτων, 544 ὦ πέπον, ὡς ἑτεροζήλως διεδάσσαο μοίρας. 545 ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς. 546 τὸν δʼ αὖτε προσέειπε Προμηθεὺς ἀγκυλομήτης 547 ἦκʼ ἐπιμειδήσας, δολίης δʼ οὐ λήθετο τέχνης· 548 ζεῦ κύδιστε μέγιστε θεῶν αἰειγενετάων, 549 τῶν δʼ ἕλεʼ, ὁπποτέρην σε ἐνὶ φρεσὶ θυμὸς ἀνώγει. 550 Φῆ ῥα δολοφρονέων· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς 551 γνῶ ῥʼ οὐδʼ ἠγνοίησε δόλον· κακὰ δʼ ὄσσετο θυμῷ 552 θνητοῖς ἀνθρώποισι, τὰ καὶ τελέεσθαι ἔμελλεν. 553 χερσὶ δʼ ὅ γʼ ἀμφοτέρῃσιν ἀνείλετο λευκὸν ἄλειφαρ. 554 χώσατο δὲ φρένας ἀμφί, χόλος δέ μιν ἵκετο θυμόν, 555 ὡς ἴδεν ὀστέα λευκὰ βοὸς δολίῃ ἐπὶ τέχνῃ. 556 ἐκ τοῦ δʼ ἀθανάτοισιν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 557 καίουσʼ ὀστέα λευκὰ θυηέντων ἐπὶ βωμῶν. 558 τὸν δὲ μέγʼ ὀχθήσας προσέφη νεφεληγερέτα Ζεύς· 559 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. ' None
521 Proud sons should rule on high, for he had found,'522 of Earth and starry Heaven, that he was bound 523 To be subdued by one of them, strong though 524 He was, through mighty Zeus’s plan, and so 525 He kept keen watch and ate his progeny. 526 Rhea was filled with endless grief, and she, 527 About to birth great Zeus, who would hold sway 528 As father of all gods and men one day, 529 She begged her loving parents that they might 530 Concoct a plan to keep her out of sight 531 While birthing her dear child, that they might see 532 Revenge for crafty Cronus’ progeny. 533 They heard their darling one and acquiesced, 534 And what was bound to happen they impressed 535 Upon her. So they sent her to rich Crete, 536 To Lyctus, when her hour was near complete 537 To bear great Zeus, her youngest progeny. 538 Vast earth received him from her then, that she 539 Might rear him in broad Crete. For there indeed 540 She took him through the murky night with speed. 541 She placed him in her arms and then concealed 542 Him where earth’s recesses can’t be revealed, 543 Within a yawning cave where, all around 544 The mountain called Aegeum, trees abound. 545 But then she gave the mighty heavenly king 546 A massive boulder wrapped in swaddling. 547 The scoundrel took the thing and swallowed it, 548 Because he clearly did not have the wit 549 To know his son had been replaced and lay 550 Behind him, safe and sound, and soon one day 551 Would strongly crush him, making him bereft 552 of all his honours, he himself then left 553 To rule Olympus. After that his power 554 And glorious limbs expanded by the hour; 555 The wily Cronus, as the years rolled on, 556 Deceived by Earth’s wise words, let loose his son, 557 Whose arts and strength had conquered him. Then he 558 Disgorged the boulder he had formerly 559 Gulped down. In holy Pytho, far below 560 Parnassus’ glens, Zeus set it down to show 561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene, ' None
|2. Homer, Iliad, 2.653-2.679, 2.756-2.759 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Athenian empire, and thriving local polis-world • elites, and the polis • polis, civilization of • polis, eugeneia (“good birth”)
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 150; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 171, 251, 252, 254; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 474
2.653 Τληπόλεμος δʼ Ἡρακλεΐδης ἠΰς τε μέγας τε 2.654 ἐκ Ῥόδου ἐννέα νῆας ἄγεν Ῥοδίων ἀγερώχων, 2.655 οἳ Ῥόδον ἀμφενέμοντο διὰ τρίχα κοσμηθέντες 2.656 Λίνδον Ἰηλυσόν τε καὶ ἀργινόεντα Κάμειρον. 2.657 τῶν μὲν Τληπόλεμος δουρὶ κλυτὸς ἡγεμόνευεν, 2.658 ὃν τέκεν Ἀστυόχεια βίῃ Ἡρακληείῃ, 2.659 τὴν ἄγετʼ ἐξ Ἐφύρης ποταμοῦ ἄπο Σελλήεντος 2.660 πέρσας ἄστεα πολλὰ διοτρεφέων αἰζηῶν. 2.661 Τληπόλεμος δʼ ἐπεὶ οὖν τράφʼ ἐνὶ μεγάρῳ εὐπήκτῳ, 2.662 αὐτίκα πατρὸς ἑοῖο φίλον μήτρωα κατέκτα 2.663 ἤδη γηράσκοντα Λικύμνιον ὄζον Ἄρηος· 2.664 αἶψα δὲ νῆας ἔπηξε, πολὺν δʼ ὅ γε λαὸν ἀγείρας 2.665 βῆ φεύγων ἐπὶ πόντον· ἀπείλησαν γάρ οἱ ἄλλοι 2.666 υἱέες υἱωνοί τε βίης Ἡρακληείης. 2.667 αὐτὰρ ὅ γʼ ἐς Ῥόδον ἷξεν ἀλώμενος ἄλγεα πάσχων· 2.668 τριχθὰ δὲ ᾤκηθεν καταφυλαδόν, ἠδὲ φίληθεν 2.669 ἐκ Διός, ὅς τε θεοῖσι καὶ ἀνθρώποισιν ἀνάσσει, 2.670 καί σφιν θεσπέσιον πλοῦτον κατέχευε Κρονίων. 2.671 Νιρεὺς αὖ Σύμηθεν ἄγε τρεῖς νῆας ἐΐσας 2.672 Νιρεὺς Ἀγλαΐης υἱὸς Χαρόποιό τʼ ἄνακτος 2.673 Νιρεύς, ὃς κάλλιστος ἀνὴρ ὑπὸ Ἴλιον ἦλθε 2.674 τῶν ἄλλων Δαναῶν μετʼ ἀμύμονα Πηλεΐωνα· 2.675 ἀλλʼ ἀλαπαδνὸς ἔην, παῦρος δέ οἱ εἵπετο λαός. 2.676 οἳ δʼ ἄρα Νίσυρόν τʼ εἶχον Κράπαθόν τε Κάσον τε 2.677 καὶ Κῶν Εὐρυπύλοιο πόλιν νήσους τε Καλύδνας, 2.678 τῶν αὖ Φείδιππός τε καὶ Ἄντιφος ἡγησάσθην 2.679 Θεσσαλοῦ υἷε δύω Ἡρακλεΐδαο ἄνακτος·
2.756 Μαγνήτων δʼ ἦρχε Πρόθοος Τενθρηδόνος υἱός, 2.757 οἳ περὶ Πηνειὸν καὶ Πήλιον εἰνοσίφυλλον 2.758 ναίεσκον· τῶν μὲν Πρόθοος θοὸς ἡγεμόνευε, 2.759 τῷ δʼ ἅμα τεσσαράκοντα μέλαιναι νῆες ἕποντο.'' None
2.653 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. 2.654 of all these was Idomeneus, famed for his spear, captain, and Meriones, the peer of Enyalius, slayer of men. And with these there followed eighty black ships. And Tlepolemus, son of Heracles, a valiant man and tall, led from Rhodes nine ships of the lordly Rhodians, 2.655 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, 2.659 that dwelt in Rhodes sundered in three divisions—in Lindos and Ialysus and Cameirus, white with chalk. These were led by Tlepolemus, famed for his spear, he that was born to mighty Heracles by Astyocheia, whom he had led forth out of Ephyre from the river Selleïs, ' "2.660 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " "2.664 when he had laid waste many cities of warriors fostered of Zeus. But when Tlepolemus had grown to manhood in the well-fenced palace, forthwith he slew his own father's dear uncle, Licymnius, scion of Ares, who was then waxing old. So he straightway built him ships, and when he had gathered together much people, " '2.665 went forth in flight over the sea, for that the other sons and grandsons of mighty Heracles threatened him. But he came to Rhodes in his wanderings, suffering woes, and there his people settled in three divisions by tribes, and were loved of Zeus that is king among gods and men; 2.670 and upon them was wondrous wealth poured by the son of Cronos.Moreover Nireus led three shapely ships from Syme, Nireus that was son of Aglaïa and Charops the king, Nireus the comeliest man that came beneath Ilios of all the Danaans after the fearless son of Peleus. 2.675 Howbeit he was a weakling, and but few people followed with him.And they that held Nisyrus and Crapathus and Casus and Cos, the city of Eurypylus, and the Calydnian isles, these again were led by Pheidippus and Antiphus, the two sons of king Thessalus, son of Heracles.
2.756 for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships. 2.759 for that he is a branch of the water of Styx, the dread river of oath.And the Magnetes had as captain Prothous, son of Tenthredon. These were they that dwelt about Peneius and Pelion, covered with waving forests. of these was swift Prothous captain; and with him there followed forty black ships. '' None
|3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • polis, • theoria, choral polis-theoria
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 191, 741, 746; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 112, 113
|4. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • poletai, polis, rise of • theoria, choral polis-theoria
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 542; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 59, 60, 61, 62, 63, 64, 65, 66, 67
|5. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Athenian empire, and thriving local polis-world • Oedipus Rex and the polis • polis • polis, • theoria, choral polis-theoria
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 142, 191; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 216, 217; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 105
|6. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Athenian empire, and thriving local polis-world • polis, • theoria, choral polis-theoria
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 187; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 86
|7. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • polis, • polis, spatial integration of
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 84, 525; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58
|8. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • polis, • polis, and region • polis, in ethnos-states
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 601; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 386
|9. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athenian empire, and thriving local polis-world • polis,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 602; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 327
|10. Euripides, Bacchae, 48, 67-68, 145, 233 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • cults, polis • polis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 273, 302, 308, 317, 357; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 110; Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 64
48 πᾶσίν τε Θηβαίοισιν. ἐς δʼ ἄλλην χθόνα,
67 Βάκχιον εὐαζομένα. 68 τίς ὁδῷ τίς ὁδῷ; τίς;
145 ὁ Βακχεὺς ἀνέχων
145 πυρσώδη φλόγα πεύκας233 ' None
48 who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land,
67 having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus Lit. shouting the ritual cry εὐοῖ . . Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure E. R. Dodds takes this passage Let everyone come outside being sure to keep his mouth pure . He does not believe that there should be a full stop after the third τίς . ,
145 The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts,233 Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land, ' None
|11. Herodotus, Histories, 2.178, 5.67, 5.77.4, 5.92, 8.65 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Athenian empire, and thriving local polis-world • Oropos, and inter-polis rivalry • polis • polis religion • polis, • polis, and musical innovation • polis, civic integration in the chorus • polis, spatial integration of • ritual, of polis • theoria, choral polis-theoria
Found in books: Bernabe et al. (2013), Redefining Dionysos, 113; Bowie (2021), Essays on Ancient Greek Literature and Culture, 350, 395; Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 58; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 71, 105, 112, 129, 170, 252; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 177; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 104; Wilding (2022), Reinventing the Amphiareion at Oropos, 24
2.178 φιλέλλην δὲ γενόμενος ὁ Ἄμασις ἄλλα τε ἐς Ἑλλήνων μετεξετέρους ἀπεδέξατο, καὶ δὴ καὶ τοῖσι ἀπικνευμένοισι ἐς Αἴγυπτον ἔδωκε Ναύκρατιν πόλιν ἐνοικῆσαι· τοῖσι δὲ μὴ βουλομένοισι αὐτῶν οἰκέειν, αὐτοῦ δὲ ναυτιλλομένοισι ἔδωκε χώρους ἐνιδρύσασθαι βωμοὺς καὶ τεμένεα θεοῖσι. τὸ μέν νυν μέγιστον αὐτῶν τέμενος, καὶ ὀνομαστότατον ἐὸν καὶ χρησιμώτατον, καλεύμενον δὲ Ἑλλήνιον, αἵδε αἱ πόλιες εἰσὶ αἱ ἱδρυμέναι κοινῇ, Ἱώνων μὲν Χίος καὶ Τέως καὶ Φώκαια καὶ Κλαζομεναί, Δωριέων δὲ Ῥόδος καὶ Κνίδος καὶ Ἁλικαρνησσὸς καὶ Φάσηλις, Αἰολέων δὲ ἡ Μυτιληναίων μούνη. τουτέων μὲν ἐστὶ τοῦτο τὸ τέμενος, καὶ προστάτας τοῦ ἐμπορίου αὗται αἱ πόλιες εἰσὶ αἱ παρέχουσαι· ὅσαι δὲ ἄλλαι πόλιες μεταποιεῦνται, οὐδέν σφι μετεὸν μεταποιεῦνται. χωρὶς δὲ Αἰγινῆται ἐπὶ ἑωυτῶν ἱδρύσαντο τέμενος Διός, καὶ ἄλλο Σάμιοι Ἥρης καὶ Μιλήσιοι Ἀπόλλωνος.
5.67 ταῦτα δέ, δοκέειν ἐμοί, ἐμιμέετο ὁ Κλεισθένης οὗτος τὸν ἑωυτοῦ μητροπάτορα Κλεισθένεα τὸν Σικυῶνος τύραννον. Κλεισθένης γὰρ Ἀργείοισι πολεμήσας τοῦτο μὲν ῥαψῳδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμηρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται· τοῦτο δέ, ἡρώιον γὰρ ἦν καὶ ἔστι ἐν αὐτῇ τῇ ἀγορῇ τῶν Σικυωνίων Ἀδρήστου τοῦ Ταλαοῦ, τοῦτον ἐπεθύμησε ὁ Κλεισθένης ἐόντα Ἀργεῖον ἐκβαλεῖν ἐκ τῆς χώρης. ἐλθὼν δὲ ἐς Δελφοὺς ἐχρηστηριάζετο εἰ ἐκβάλοι τὸν Ἄδρηστον· ἡ δὲ Πυθίη οἱ χρᾷ φᾶσα Ἄδρηστον μὲν εἶναι Σικυωνίων βασιλέα, κεῖνον δὲ λευστῆρα. ἐπεὶ δὲ ὁ θεὸς τοῦτό γε οὐ παρεδίδου, ἀπελθὼν ὀπίσω ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἄδρηστος ἀπαλλάξεται. ὡς δέ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. ἐπαγαγόμενος δὲ ὁ Κλεισθένης τὸν Μελάνιππον τέμενός οἱ ἀπέδεξε ἐν αὐτῷ τῷ πρυτανηίῳ καί μιν ἵδρυσε ἐνθαῦτα ἐν τῷ ἰσχυροτάτῳ. ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης ʽ καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαἰ ὡς ἔχθιστον ἐόντα Ἀδρήστῳ, ὃς τόν τε ἀδελφεόν οἱ Μηκιστέα ἀπεκτόνεε καὶ τὸν γαμβρὸν Τυδέα. ἐπείτε δέ οἱ τὸ τέμενος ἀπέδεξε, θυσίας τε καὶ ὁρτὰς Ἀδρήστου ἀπελόμενος ἔδωκε τῷ Μελανίππῳ. οἱ δὲ Σικυώνιοι ἐώθεσαν μεγαλωστὶ κάρτα τιμᾶν τὸν Ἄδρηστον· ἡ γὰρ χώρη ἦν αὕτη Πολύβου, ὁ δὲ Ἄδρηστος ἦν Πολύβου θυγατριδέος, ἄπαις δὲ Πόλυβος τελευτῶν διδοῖ Ἀδρήστῳ τὴν ἀρχήν. τά τε δὴ ἄλλα οἱ Σικυώνιοι ἐτίμων τὸν Ἄδρηστον καὶ δὴ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χοροῖσι ἐγέραιρον, τὸν μὲν Διόνυσον οὐ τιμῶντες, τὸν δὲ Ἄδρηστον. Κλεισθένης δὲ χοροὺς μὲν τῷ Διονύσῳ ἀπέδωκε, τὴν δὲ ἄλλην θυσίην Μελανίππῳ.' 5.92 Ἠετίωνι δὲ μετὰ ταῦτα ὁ παῖς ηὐξάνετο, καί οἱ διαφυγόντι τοῦτον τὸν κίνδυνον ἀπὸ τῆς κυψέλης ἐπωνυμίην Κύψελος οὔνομα ἐτέθη. ἀνδρωθέντι δὲ καὶ μαντευομένῳ Κυψέλῳ ἐγένετο ἀμφιδέξιον χρηστήριον ἐν Δελφοῖσι, τῷ πίσυνος γενόμενος ἐπεχείρησέ τε καὶ ἔσχε Κόρινθον. ὁ δὲ χρησμὸς ὅδε ἦν. ὄλβιος οὗτος ἀνὴρ ὃς ἐμὸν δόμον ἐσκαταβαίνει, Κύψελος Ἠετίδης, βασιλεὺς κλειτοῖο Κορίνθου αὐτὸς καὶ παῖδες, παίδων γε μὲν οὐκέτι παῖδες. τὸ μὲν δὴ χρηστήριον τοῦτο ἦν, τυραννεύσας δὲ ὁ Κύψελος τοιοῦτος δή τις ἀνὴρ ἐγένετο· πολλοὺς μὲν Κορινθίων ἐδίωξε, πολλοὺς δὲ χρημάτων ἀπεστέρησε, πολλῷ δέ τι πλείστους τῆς ψυχῆς.
5.92 Κορινθίοισι γὰρ ἦν πόλιος κατάστασις τοιήδε· ἦν ὀλιγαρχίη, καὶ οὗτοι Βακχιάδαι καλεόμενοι ἔνεμον τὴν πόλιν, ἐδίδοσαν δὲ καὶ ἤγοντο ἐξ ἀλλήλων. Ἀμφίονι δὲ ἐόντι τούτων τῶν ἀνδρῶν γίνεται θυγάτηρ χωλή· οὔνομα δέ οἱ ἦν Λάβδα. ταύτην Βακχιαδέων γὰρ οὐδεὶς ἤθελε γῆμαι, ἴσχει Ἠετίων ὁ Ἐχεκράτεος, δήμου μὲν ἐὼν ἐκ Πέτρης, ἀτὰρ τὰ ἀνέκαθεν Λαπίθης τε καὶ Καινείδης. ἐκ δέ οἱ ταύτης τῆς γυναικὸς οὐδʼ ἐξ ἄλλης παῖδες ἐγίνοντο. ἐστάλη ὦν ἐς Δελφοὺς περὶ γόνου. ἐσιόντα δὲ αὐτὸν ἰθέως ἡ Πυθίη προσαγορεύει τοῖσιδε τοῖσι ἔπεσι. Ἠετίων, οὔτις σε τίει πολύτιτον ἐόντα. Λάβδα κύει, τέξει δʼ ὀλοοίτροχον· ἐν δὲ πεσεῖται ἀνδράσι μουνάρχοισι, δικαιώσει δὲ Κόρινθον. ταῦτα χρησθέντα τῷ Ἠετίωνι ἐξαγγέλλεταί κως τοῖσι Βακχιάδῃσι, τοῖσι τὸ μὲν πρότερον γενόμενον χρηστήριον ἐς Κόρινθον ἦν ἄσημον, φέρον τε ἐς τὠυτὸ καὶ τὸ τοῦ Ἠετίωνος καὶ λέγον ὧδε. αἰετὸς ἐν πέτρῃσι κύει, τέξει δὲ λέοντα καρτερὸν ὠμηστήν· πολλῶν δʼ ὑπὸ γούνατα λύσει. ταῦτά νυν εὖ φράζεσθε, Κορίνθιοι, οἳ περὶ καλήν Πειρήνην οἰκεῖτε καὶ ὀφρυόεντα Κόρινθον.
5.92 Περίανδρος δὲ συνιεὶς τὸ ποιηθὲν καὶ νόῳ ἴσχων ὥς οἱ ὑπετίθετο Θρασύβουλος τοὺς ὑπειρόχους τῶν ἀστῶν φονεύειν, ἐνθαῦτα δὴ πᾶσαν κακότητα ἐξέφαινε ἐς τοὺς πολιήτας. ὅσα γὰρ Κύψελος ἀπέλιπε κτείνων τε καὶ διώκων, Περίανδρος σφέα ἀπετέλεσε, μιῇ δὲ ἡμέρῃ ἀπέδυσε πάσας τὰς Κορινθίων γυναῖκας διὰ τὴν ἑωυτοῦ γυναῖκα Μέλισσαν. πέμψαντι γάρ οἱ ἐς Θεσπρωτοὺς ἐπʼ Ἀχέροντα ποταμὸν ἀγγέλους ἐπὶ τὸ νεκυομαντήιον παρακαταθήκης πέρι ξεινικῆς οὔτε σημανέειν ἔφη ἡ Μέλισσα ἐπιφανεῖσα οὔτε κατερέειν ἐν τῷ κέεται χώρῳ ἡ παρακαταθήκη· ῥιγοῦν τε γὰρ καὶ εἶναι γυμνή· τῶν γάρ οἱ συγκατέθαψε ἱματίων ὄφελος εἶναι οὐδὲν οὐ κατακαυθέντων· μαρτύριον δέ οἱ εἶναι ὡς ἀληθέα ταῦτα λέγει, ὅτι ἐπὶ ψυχρὸν τὸν ἰπνὸν Περίανδρος τοὺς ἄρτους ἐπέβαλε. ταῦτα δὲ ὡς ὀπίσω ἀπηγγέλθη τῷ Περιάνδρῳ, πιστὸν γάρ οἱ ἦν τὸ συμβόλαιον ὃς νεκρῷ ἐούσῃ Μελίσσῃ ἐμίγη, ἰθέως δὴ μετὰ τὴν ἀγγελίην κήρυγμα ἐποιήσατο ἐς τὸ Ἥραιον ἐξιέναι πάσας τὰς Κορινθίων γυναῖκας. αἳ μὲν δὴ ὡς ἐς ὁρτὴν ἤισαν κόσμῳ τῷ καλλίστῳ χρεώμεναι, ὃ δʼ ὑποστήσας τοὺς δορυφόρους ἀπέδυσε σφέας πάσας ὁμοίως, τάς τε ἐλευθέρας καὶ τὰς ἀμφιπόλους, συμφορήσας δὲ ἐς ὄρυγμα Μελίσσῃ ἐπευχόμενος κατέκαιε. ταῦτα δέ οἱ ποιήσαντι καὶ τὸ δεύτερον πέμψαντι ἔφρασε τὸ εἴδωλον τὸ Μελίσσης ἐς τὸν κατέθηκε χῶρον τοῦ ξείνου τὴν παρακαταθήκην. τοιοῦτο μὲν ὑμῖν ἐστὶ ἡ τυραννίς, ὦ Λακεδαιμόνιοι, καὶ τοιούτων ἔργων. ἡμέας δὲ τοὺς Κορινθίους τότε αὐτίκα θῶμα μέγα εἶχε ὅτε ὑμέας εἴδομεν μεταπεμπομένους Ἱππίην, νῦν τε δὴ καὶ μεζόνως θωμάζομεν λέγοντας ταῦτα, ἐπιμαρτυρόμεθά τε ἐπικαλεόμενοι ὑμῖν θεοὺς τοὺς Ἑλληνίους μὴ κατιστάναι τυραννίδας ἐς τὰς πόλις. οὔκων παύσεσθε ἀλλὰ πειρήσεσθε παρὰ τὸ δίκαιον κατάγοντες Ἱππίην· ἴστε ὑμῖν Κορινθίους γε οὐ συναινέοντας.”
5.92 ἄρξαντος δὲ τούτου ἐπὶ τριήκοντα ἔτεα καὶ διαπλέξαντος τὸν βίον εὖ, διάδοχός οἱ τῆς τυραννίδος ὁ παῖς Περίανδρος γίνεται. ὁ τοίνυν Περίανδρος κατʼ ἀρχὰς μὲν ἦν ἠπιώτερος τοῦ πατρός, ἐπείτε δὲ ὡμίλησε διʼ ἀγγέλων Θρασυβούλῳ τῷ Μιλήτου τυράννῳ, πολλῷ ἔτι ἐγένετο Κυψέλου μιαιφονώτερος. πέμψας γὰρ παρὰ Θρασύβουλον κήρυκα ἐπυνθάνετο ὅντινα ἂν τρόπον ἀσφαλέστατον καταστησάμενος τῶν πρηγμάτων κάλλιστα τὴν πόλιν ἐπιτροπεύοι. Θρασύβουλος δὲ τὸν ἐλθόντα παρὰ τοῦ Περιάνδρου ἐξῆγε ἔξω τοῦ ἄστεος, ἐσβὰς δὲ ἐς ἄρουραν ἐσπαρμένην ἅμα τε διεξήιε τὸ λήιον ἐπειρωτῶν τε καὶ ἀναποδίζων τὸν κήρυκα κατὰ τὴν ἀπὸ Κορίνθου ἄπιξιν, καὶ ἐκόλουε αἰεὶ ὅκως τινὰ ἴδοι τῶν ἀσταχύων ὑπερέχοντα, κολούων δὲ ἔρριπτε, ἐς ὃ τοῦ ληίου τὸ κάλλιστόν τε καὶ βαθύτατον διέφθειρε τρόπῳ τοιούτω· διεξελθὼν δὲ τὸ χωρίον καὶ ὑποθέμενος ἔπος οὐδὲν ἀποπέμπει τὸν κήρυκα. νοστήσαντος δὲ τοῦ κήρυκος ἐς τὴν Κόρινθον ἦν πρόθυμος πυνθάνεσθαι τὴν ὑποθήκην ὁ Περίανδρος· ὁ δὲ οὐδέν οἱ ἔφη Θρασύβουλον ὑποθέσθαι, θωμάζειν τε αὐτοῦ παρʼ οἷόν μιν ἄνδρα ἀποπέμψειε, ὡς παραπλῆγά τε καὶ τῶν ἑωυτοῦ σινάμωρον, ἀπηγεόμενος τά περ πρὸς Θρασυβούλου ὀπώπεε.
5.92 ἔδει δὲ ἐκ τοῦ Ἠετίωνος γόνου Κορίνθῳ κακὰ ἀναβλαστεῖν. ἡ Λάβδα γὰρ πάντα ταῦτα ἤκουε ἑστεῶσα πρὸς αὐτῇσι τῇσι θύρῃσι· δείσασα δὲ μή σφι μεταδόξῃ καὶ τὸ δεύτερον λαβόντες τὸ παιδίον ἀποκτείνωσι, φέρουσα κατακρύπτει ἐς τὸ ἀφραστότατόν οἱ ἐφαίνετο εἶναι, ἐς κυψέλην, ἐπισταμένη ὡς εἰ ὑποστρέψαντες ἐς ζήτησιν ἀπικνεοίατο πάντα ἐρευνήσειν μέλλοιεν· τὰ δὴ καὶ ἐγίνετο. ἐλθοῦσι δὲ καὶ διζημένοισι αὐτοῖσι ὡς οὐκ ἐφαίνετο, ἐδόκεε ἀπαλλάσσεσθαι καὶ λέγειν πρὸς τοὺς ἀποπέμψαντας ὡς πάντα ποιήσειαν τὰ ἐκεῖνοι ἐνετείλαντο. οἳ μὲν δὴ ἀπελθόντες ἔλεγον ταῦτα.
5.92 οἳ μὲν ταῦτα ἔλεγον, τῶν δὲ συμμάχων τὸ πλῆθος οὐκ ἐνεδέκετο τοὺς λόγους. οἱ μέν νυν ἄλλοι ἡσυχίην ἦγον, Κορίνθιος δὲ Σωκλέης ἔλεξε τάδε.
5.92 τοῦτο μὲν δὴ τοῖσι Βακχιάδῃσι πρότερον γενόμενον ἦν ἀτέκμαρτον· τότε δὲ τὸ Ἠετίωνι γενόμενον ὡς ἐπύθοντο, αὐτίκα καὶ τὸ πρότερον συνῆκαν ἐὸν συνῳδὸν τῷ Ἠετίωνος. συνέντες δὲ καὶ τοῦτο εἶχον ἐν ἡσυχίῃ, ἐθέλοντες τὸν μέλλοντα Ἠετίωνι γίνεσθαι γόνον διαφθεῖραι. ὡς δʼ ἔτεκε ἡ γυνὴ τάχιστα, πέμπουσι σφέων αὐτῶν δέκα ἐς τὸν δῆμον ἐν τῷ κατοίκητο ὁ Ἠετίων ἀποκτενέοντας τὸ παιδίον. ἀπικόμενοι δὲ οὗτοι ἐς τὴν Πέτρην καὶ παρελθόντες ἐς τὴν αὐλὴν τὴν Ἠετίωνος αἴτεον τὸ παιδίον· ἡ δὲ Λάβδα εἰδυῖά τε οὐδὲν τῶν εἵνεκα ἐκεῖνοι ἀπικοίατο, καὶ δοκέουσα σφέας φιλοφροσύνης τοῦ πατρὸς εἵνεκα αἰτέειν, φέρουσα ἐνεχείρισε αὐτῶν ἑνί. τοῖσι δὲ ἄρα ἐβεβούλευτο κατʼ ὁδὸν τὸν πρῶτον αὐτῶν λαβόντα τὸ παιδίον προσουδίσαι. ἐπεὶ ὦν ἔδωκε φέρουσα ἡ Λάβδα, τὸν λαβόντα τῶν ἀνδρῶν θείῃ τύχῃ προσεγέλασε τὸ παιδίον, καὶ τὸν φρασθέντα τοῦτο οἶκτός τις ἴσχει ἀποκτεῖναι, κατοικτείρας δὲ παραδιδοῖ τῷ δευτέρῳ, ὁ δὲ τῷ τρίτῳ. οὕτω δὴ διεξῆλθε διὰ πάντων τῶν δέκα παραδιδόμενον, οὐδενὸς βουλομένου διεργάσασθαι. ἀποδόντες ὦν ὀπίσω τῇ τεκούσῃ τὸ παιδίον καὶ ἐξελθόντες ἔξω, ἑστεῶτες ἐπὶ τῶν θυρέων ἀλλήλων ἅπτοντο καταιτιώμενοι, καὶ μάλιστα τοῦ πρώτου λαβόντος, ὅτι οὐκ ἐποίησε κατὰ τὰ δεδογμένα, ἐς ὃ δή σφι χρόνου ἐγγινομένου ἔδοξε αὖτις παρελθόντας πάντας τοῦ φόνου μετίσχειν.
5.92 ‘ἦ δὴ ὅ τε οὐρανὸς ἔνερθε ἔσται τῆς γῆς καὶ ἡ γῆ μετέωρος ὑπὲρ τοῦ οὐρανοῦ, καὶ ἄνθρωποι νομὸν ἐν θαλάσσῃ ἕξουσι καὶ ἰχθύες τὸν πρότερον ἄνθρωποι, ὅτε γε ὑμεῖς ὦ Λακεδαιμόνιοι ἰσοκρατίας καταλύοντες τυραννίδας ἐς τὰς πόλις κατάγειν παρασκευάζεσθε, τοῦ οὔτε ἀδικώτερον ἐστὶ οὐδὲν κατʼ ἀνθρώπους οὔτε μιαιφονώτερον. εἰ γὰρ δὴ τοῦτό γε δοκέει ὑμῖν εἶναι χρηστὸν ὥστε τυραννεύεσθαι τὰς πόλις, αὐτοὶ πρῶτοι τύραννον καταστησάμενοι παρὰ σφίσι αὐτοῖσι οὕτω καὶ τοῖσι ἄλλοισι δίζησθε κατιστάναι· νῦν δὲ αὐτοὶ τυράννων ἄπειροι ἐόντες, καὶ φυλάσσοντες τοῦτο δεινότατα ἐν τῇ Σπάρτῃ μὴ γενέσθαι, παραχρᾶσθε ἐς τοὺς συμμάχους. εἰ δὲ αὐτοῦ ἔμπειροι ἔατε κατά περ ἡμεῖς, εἴχετε ἂν περὶ αὐτοῦ γνώμας ἀμείνονας συμβαλέσθαι ἤ περ νῦν.
8.65 ἔφη δὲ Δίκαιος ὁ Θεοκύδεος, ἀνὴρ Ἀθηναῖος φυγάς τε καὶ παρὰ Μήδοισι λόγιμος γενόμενος τοῦτον τὸν χρόνον, ἐπείτε ἐκείρετο ἡ Ἀττικὴ χώρη ὑπὸ τοῦ πεζοῦ στρατοῦ τοῦ Ξέρξεω ἐοῦσα ἔρημος Ἀθηναίων, τυχεῖν τότε ἐὼν ἅμα Δημαρήτῳ τῷ Λακεδαιμονίῳ ἐν τῷ Θριασίῳ πεδίῳ, ἰδεῖν δὲ κονιορτὸν χωρέοντα ἀπʼ Ἐλευσῖνος ὡς ἀνδρῶν μάλιστά κῃ τρισμυρίων, ἀποθωμάζειν τε σφέας τὸν κονιορτὸν ὅτεων κοτὲ εἴη ἀνθρώπων, καὶ πρόκατε φωνῆς ἀκούειν, καί οἱ φαίνεσθαι τὴν φωνὴν εἶναι τὸν μυστικὸν ἴακχον. εἶναι δʼ ἀδαήμονα τῶν ἱρῶν τῶν ἐν Ἐλευσῖνι γινομένων τὸν Δημάρητον, εἰρέσθαί τε αὐτὸν ὅ τι τὸ φθεγγόμενον εἴη τοῦτο. αὐτὸς δὲ εἰπεῖν “Δημάρητε, οὐκ ἔστι ὅκως οὐ μέγα τι σίνος ἔσται τῇ βασιλέος στρατιῇ· τάδε γὰρ ἀρίδηλα, ἐρήμου ἐούσης τῆς Ἀττικῆς, ὅτι θεῖον τὸ φθεγγόμενον, ἀπʼ Ἐλευσῖνος ἰὸν ἐς τιμωρίην Ἀθηναίοισί τε καὶ τοῖσι συμμάχοισι. καὶ ἢν μέν γε κατασκήψῃ ἐς τὴν Πελοπόννησον, κίνδυνος αὐτῷ τε βασιλέι καὶ τῇ στρατιῇ τῇ ἐν τῇ ἠπείρῳ ἔσται, ἢν δὲ ἐπὶ τὰς νέας τράπηται τὰς ἐν Σαλαμῖνι, τὸν ναυτικὸν στρατὸν κινδυνεύσει βασιλεὺς ἀποβαλεῖν. τὴν δὲ ὁρτὴν ταύτην ἄγουσι Ἀθηναῖοι ἀνὰ πάντα ἔτεα τῇ Μητρὶ καὶ τῇ Κούρῃ, καὶ αὐτῶν τε ὁ βουλόμενος καὶ τῶν ἄλλων Ἑλλήνων μυεῖται· καὶ τὴν φωνὴν τῆς ἀκούεις ἐν ταύτῃ τῇ ὁρτῇ ἰακχάζουσι.” πρὸς ταῦτα εἰπεῖν Δημάρητον “σίγα τε καὶ μηδενὶ ἄλλῳ τὸν λόγον τοῦτον εἴπῃς· ἢν γάρ τοι ἐς βασιλέα ἀνενειχθῇ τὰ ἔπεα ταῦτα, ἀποβαλέεις τὴν κεφαλήν, καὶ σε οὔτε ἐγὼ δυνήσομαι ῥύσασθαι οὔτʼ ἄλλος ἀνθρώπων οὐδὲ εἶς. ἀλλʼ ἔχʼ ἥσυχος, περὶ δὲ στρατιῆς τῆσδε θεοῖσι μελήσει.” τὸν μὲν δὴ ταῦτα παραινέειν, ἐκ δὲ τοῦ κονιορτοῦ καὶ τῆς φωνῆς γενέσθαι νέφος καὶ μεταρσιωθὲν φέρεσθαι ἐπὶ Σαλαμῖνος ἐπὶ τὸ στρατόπεδον τὸ τῶν Ἑλλήνων. οὕτω δὴ αὐτοὺς μαθεῖν ὅτι τὸ ναυτικὸν τὸ Ξέρξεω ἀπολέεσθαι μέλλοι. ταῦτα μὲν Δίκαιος ὁ Θεοκύδεος ἔλεγε, Δημαρήτου τε καὶ ἄλλων μαρτύρων καταπτόμενος.'' None
2.178 Amasis became a philhellene, and besides other services which he did for some of the Greeks, he gave those who came to Egypt the city of Naucratis to live in; and to those who travelled to the country without wanting to settle there, he gave lands where they might set up altars and make holy places for their gods. ,of these the greatest and most famous and most visited precinct is that which is called the Hellenion, founded jointly by the Ionian cities of Chios, Teos, Phocaea, and Clazomenae, the Dorian cities of Rhodes, Cnidus, Halicarnassus, and Phaselis, and one Aeolian city, Mytilene . ,It is to these that the precinct belongs, and these are the cities that furnish overseers of the trading port; if any other cities advance claims, they claim what does not belong to them. The Aeginetans made a precinct of their own, sacred to Zeus; and so did the Samians for Hera and the Milesians for Apollo. ' "
5.67 In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. " 5.77.4 Moreover, they made a dedication of a tenth part of the ransom, and this money was used for the making of a four-horse chariot which stands on the left hand of the entrance into the outer porch of the acropolis and bears this inscription:
5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him:
8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes' army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, ,and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the king's army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. ,If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. ,Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. ,If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” ,Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes' fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses. "' None
|12. Sophocles, Antigone, 1115-1152 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • polis • ritual, of polis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 115, 273; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 117, 125, 126; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 246; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 177
1115 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign'1116 God of many names, glory of the Cadmeian bride and offspring of loud-thundering Zeus, you who watch over far-famed Italy and reign 1120 in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil 1125 of the sowing of the savage dragon’s teeth! 1126 The smoky glare of torches sees you above the cliffs of the twin peaks, where the Corycian nymphs move inspired by your godhead, 1130 and Castalia’s stream sees you, too. The ivy-mantled slopes of Nysa ’s hills and the shore green with many-clustered vines send you, when accompanied by the cries of your divine words, 1135 you visit the avenues of Thebes . 1137 Thebes of all cities you hold foremost in honor, together with your lightning-struck mother. 1140 And now when the whole city is held subject to a violent plague, come, we ask, with purifying feet over steep Parnassus , 1145 or over the groaning straits! 1146 O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, 1150 appear, my king, with your attendant Thyiads, who in night-long frenzy dance and sing you as Iacchus the Giver! ' None
|13. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Athenian empire, and thriving local polis-world • Oropos, and inter-polis rivalry • polis, and region • polis, in ethnos-states • theoria, choral polis-theoria
Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 109, 387, 389; Wilding (2022), Reinventing the Amphiareion at Oropos, 25, 27, 28
|14. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Soter, principal gods of some poleis as • polis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 372; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 50
|15. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • cultural memory, polis model • polis, the • religion/theology, polis religion
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 217; Wolfsdorf (2020), Early Greek Ethics, 88
|16. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • polis • strategoi, of polis
Found in books: Bernabe et al. (2013), Redefining Dionysos, 103, 113; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 59, 71
|17. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • polis • polis, the
Found in books: Bernabe et al. (2013), Redefining Dionysos, 316, 317; Wolfsdorf (2020), Early Greek Ethics, 655
|18. Septuagint, 1 Maccabees, 1.31, 1.44, 1.47, 1.49-1.51, 1.58, 1.61, 1.64 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Polis • city/-ies (polis)
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1085, 1087, 1090, 1122; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129, 329
1.31 He plundered the city, burned it with fire, and tore down its houses and its surrounding walls.
1.44 And the king sent letters by messengers to Jerusalem and the cities of Judah; he directed them to follow customs strange to the land,
1.47 to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals,
1.49 so that they should forget the law and change all the ordices. 1.50 "And whoever does not obey the command of the king shall die." 1.51 In such words he wrote to his whole kingdom. And he appointed inspectors over all the people and commanded the cities of Judah to offer sacrifice, city by city.
1.58 They kept using violence against Israel, against those found month after month in the cities.
1.61 and their families and those who circumcised them; and they hung the infants from their mothers necks.
1.64 And very great wrath came upon Israel.'' None
|19. Septuagint, 2 Maccabees, 1.29, 2.4, 2.8, 2.10-2.11, 4.7, 4.9-4.20, 4.36, 5.6, 5.8, 5.11, 5.23, 6.1, 7.6, 7.30, 11.23 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jerusalem, As polis • Jerusalem, as polis • Motifs (Thematic), Jerusalem as Greek Polis • Polis • Seleucid persecution, Jerusalem as polis • city/-ies (polis) • city/-ies (polis), City of Righteousness (polis asedek)
Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 22; Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1073, 1083, 1096, 1147; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 38; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 16, 116, 127, 129, 326, 349; Schwartz (2008), 2 Maccabees, 6, 51, 52, 53, 197, 531
1.29 Plant thy people in thy holy place, as Moses said.'" "
2.4 It was also in the writing that the prophet, having received an oracle, ordered that the tent and the ark should follow with him, and that he went out to the mountain where Moses had gone up and had seen the inheritance of God.'" "
2.8 And then the Lord will disclose these things, and the glory of the Lord and the cloud will appear, as they were shown in the case of Moses, and as Solomon asked that the place should be specially consecrated.'" "
2.10 Just as Moses prayed to the Lord, and fire came down from heaven and devoured the sacrifices, so also Solomon prayed, and the fire came down and consumed the whole burnt offerings.'" "2.11 And Moses said, 'They were consumed because the sin offering had not been eaten.'" "
4.7 When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,'" "
4.9 In addition to this he promised to pay one hundred and fifty more if permission were given to establish by his authority a gymnasium and a body of youth for it, and to enrol the men of Jerusalem as citizens of Antioch.'" "4.10 When the king assented and Jason came to office, he at once shifted his countrymen over to the Greek way of life.'" "4.11 He set aside the existing royal concessions to the Jews, secured through John the father of Eupolemus, who went on the mission to establish friendship and alliance with the Romans; and he destroyed the lawful ways of living and introduced new customs contrary to the law.'" "4.12 For with alacrity he founded a gymnasium right under the citadel, and he induced the noblest of the young men to wear the Greek hat.'" "4.13 There was such an extreme of Hellenization and increase in the adoption of foreign ways because of the surpassing wickedness of Jason, who was ungodly and no high priest,'" "4.14 that the priests were no longer intent upon their service at the altar. Despising the sanctuary and neglecting the sacrifices, they hastened to take part in the unlawful proceedings in the wrestling arena after the call to the discus,'" '4.15 disdaining the honors prized by their fathers and putting the highest value upon Greek forms of prestige."' "4.16 For this reason heavy disaster overtook them, and those whose ways of living they admired and wished to imitate completely became their enemies and punished them.'" '4.17 For it is no light thing to show irreverence to the divine laws -- a fact which later events will make clear."' "4.18 When the quadrennial games were being held at Tyre and the king was present,'" "4.19 the vile Jason sent envoys, chosen as being Antiochian citizens from Jerusalem, to carry three hundred silver drachmas for the sacrifice to Hercules. Those who carried the money, however, thought best not to use it for sacrifice, because that was inappropriate, but to expend it for another purpose.'" "4.20 So this money was intended by the sender for the sacrifice to Hercules, but by the decision of its carriers it was applied to the construction of triremes.'" "
4.36 When the king returned from the region of Cilicia, the Jews in the city appealed to him with regard to the unreasonable murder of Onias, and the Greeks shared their hatred of the crime.'" "
5.6 But Jason kept relentlessly slaughtering his fellow citizens, not realizing that success at the cost of one's kindred is the greatest misfortune, but imagining that he was setting up trophies of victory over enemies and not over fellow countrymen.'" "
5.8 Finally he met a miserable end. Accused before Aretas the ruler of the Arabs, fleeing from city to city, pursued by all men, hated as a rebel against the laws, and abhorred as the executioner of his country and his fellow citizens, he was cast ashore in Egypt;'" "
5.11 When news of what had happened reached the king, he took it to mean that Judea was in revolt. So, raging inwardly, he left Egypt and took the city by storm.'" "
5.23 and at Gerizim, Andronicus; and besides these Menelaus, who lorded it over his fellow citizens worse than the others did. In his malice toward the Jewish citizens,'" "
6.1 Not long after this, the king sent an Athenian senator to compel the Jews to forsake the laws of their fathers and cease to live by the laws of God,'" "
7.6 The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''" "
7.30 While she was still speaking, the young man said, 'What are you waiting for? I will not obey the king's command, but I obey the command of the law that was given to our fathers through Moses.'" "
11.23 Now that our father has gone on to the gods, we desire that the subjects of the kingdom be undisturbed in caring for their own affairs.'"" None
|20. None, None, nan (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Jerusalem, As polis • city/-ies (polis)
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 129; Schwartz (2008), 2 Maccabees, 197
|21. Apollodorus, Bibliotheca, 3.5.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • polis • polis, civic integration in the chorus
Found in books: Bernabe et al. (2013), Redefining Dionysos, 303, 410; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 169
3.5.2 διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο.'' None
3.5.2 Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts.'' None
|22. Dio Chrysostom, Orations, 34.51, 38.34-38.37, 38.48 (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Citizens, of poleis • Poleis • polis (Greek city)
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 163, 218; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 43, 48
34.51 \xa0And yet those states of old possessed real power and great utility, if it be correct to call self-seeking by that name; whereas anyone seeing the disputes and occasions for hostility of the present time would, methinks, blush for shame, for in reality they make one think of fellow-slaves quarrelling with one another over glory and pre-eminence. What then? Is there nothing noble in this our day to merit one's serious pursuit? The greatest things, yes the only things worthy of serious pursuit, were present then, are present now, and always will be; and over these no man, surely, has control, whether to confer them on another or to take them away from him who has them, but, on the contrary, they are always at one's disposal, whether it be a private citizen or the body politic. But the discussion of these matters perhaps would take too long. <" 38.34 \xa0And I\xa0should like the Nicaeans also to pursue the same course, and they will do so if you come to terms with them, and the power of each will become greater through union. For by joining forces you will control all the cities, and, what is more, the provincial governors will feel greater reluctance and fear with regard to you, in case they wish to commit a wrong. But as things are now, the other cities are elated by the quarrel between you; for you seem to have need of their assistance, and in fact you do have need of it because of your struggle with each other, and you are in the predicament of two men, both equally distinguished, when they become rivals over politics â\x80\x94 of necessity they court the favour of everybody, even of those who are ever so far beneath them. < 38.35 \xa0And so while you are fighting for primacy, the chances are that the primacy really is in the hands of those who are courted by you. For it is impossible that people should not be thought to possess that which you expect to obtain from these same people. And so it is going to be absolutely necessary that the cities should resume their proper status, and, as is reasonable and right, that they should stand in need of you, not you of them. And applying this principle I\xa0shall expect you to behave toward them, not like tyrants, but with kindness and moderation, just as I\xa0suggested a little while ago, to the end that your position as leaders may not be obnoxious to them, but that it may be not only leadership but a welcome thing as well. < 38.36 \xa0Again, what need is there to discuss the present situation of your governors in the presence of you who are informed? Or is it possible you are not aware of the tyrannical power your own strife offers those who govern you? For at once whoever wishes to mistreat your people comes armed with the knowledge of what he must do to escape the penalty. For either he allies himself with the Nicaean party and has their group for his support, or else by choosing the party of Nicomedia he is protected by you. Moreover, while he has no love for either side, he appears to love one of the two; yet all the while he is wronging them all. Still, despite the wrongs he commits, he is protected by those who believe they alone are loved by him. < 38.37 \xa0Yet by their public acts they have branded you as a pack of fools, yes, they treat you just like children, for we often offer children the most trivial things in place of things of greatest worth; moreover, those children, in their ignorance of what is truly valuable and in their pleasure over what is of least account, delight in what is a mere nothing. So also in your case, in place of justice, in place of the freedom of the cities from spoliation or from the seizure of the private possessions of their inhabitants, in place of their refraining from insulting you, in place of their refraining from drunken violence, your governors hand you titles, and call you "first" either by word of mouth or in writing; that done, they may thenceforth with impunity treat you as being the very last! <
38.48 \xa0But all these things, mighty blessings that they are â\x80\x94 are you forfeiting them for lack of one single word, gains so rich, pleasure so great? However, that the reconciliation will be profitable to you two cities when it is achieved, and that the strife still going on has not been profitable for you down to the present moment, that so many blessings will be yours as a result of concord, and that so many evils now are yours because of enmity â\x80\x94 all this has been treated by me at sufficient length. <'" None
|23. Josephus Flavius, Jewish Antiquities, 12.240, 14.117, 18.149 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Polis • city/-ies (polis) • demos, in polis • poleis • polis, Tiberias
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1074, 1083; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 54; Levine (2005), The Ancient Synagogue, The First Thousand Years, 53; Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 41, 326, 350
14.117 ἐν γοῦν Αἰγύπτῳ κατοικία τῶν ̓Ιουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς ̓Αλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ. καθίσταται δὲ καὶ ἐθνάρχης αὐτῶν, ὃς διοικεῖ τε τὸ ἔθνος καὶ διαιτᾷ κρίσεις καὶ συμβολαίων ἐπιμελεῖται καὶ προσταγμάτων, ὡς ἂν πολιτείας ἄρχων αὐτοτελοῦς.
18.149 ἐκέλευέν τε συγγενῆ οὖσαν βοηθεῖν θεωροῦσαν, ὡς αὐτὴ παντοίως ὡς κουφίζοι τὸν ἄνδρα καὶ ταῦτα ἐξ ὁμοίων ἀφορμῶν. οἱ δὲ μεταπέμψαντες αὐτὸν οἰκητήριον ἀπέδειξαν Τιβεριάδα καί τι καὶ ἀργύριον ὥρισαν εἰς τὴν δίαιταν, ἀγορανομίᾳ τε τῆς Τιβεριάδος ἐτίμησαν.' ' None
14.117 Accordingly, the Jews have places assigned them in Egypt, wherein they inhabit, besides what is peculiarly allotted to this nation at Alexandria, which is a large part of that city. There is also an ethnarch allowed them, who governs the nation, and distributes justice to them, and takes care of their contracts, and of the laws to them belonging, as if he were the ruler of a free republic.
18.149 and desired her, as a kinswoman of his, to give him her help, and to engage her husband to do the same, since she saw how she alleviated these her husband’s troubles all she could, although she had not the like wealth to do it withal. So they sent for him, and allotted him Tiberias for his habitation, and appointed him some income of money for his maintece, and made him a magistrate of that city, by way of honor to him.' ' None
|24. Josephus Flavius, Jewish War, 1.408-1.414, 2.97, 2.167-2.168, 2.599, 2.615, 2.641, 3.54 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Polis • demos, in polis • poleis • polis • polis, Tiberias
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1085; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 115, 116, 121; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 24, 29, 34, 35, 50, 54, 63; Levine (2005), The Ancient Synagogue, The First Thousand Years, 53
1.408 Κατιδὼν δὲ κἀν τοῖς παραλίοις πόλιν ἤδη μὲν κάμνουσαν, Στράτωνος ἐκαλεῖτο πύργος, διὰ δὲ εὐφυίαν τοῦ χωρίου δέξασθαι δυναμένην τὸ φιλότιμον αὐτοῦ, πᾶσαν ἀνέκτισεν λευκῷ λίθῳ καὶ λαμπροτάτοις ἐκόσμησεν βασιλείοις, ἐν ᾗ μάλιστα τὸ φύσει μεγαλόνουν ἐπεδείξατο.' "1.409 μεταξὺ γὰρ Δώρων καὶ ̓Ιόππης, ὧν ἡ πόλις μέση κεῖται, πᾶσαν εἶναι συμβέβηκεν τὴν παράλιον ἀλίμενον, ὡς πάντα τὸν τὴν Φοινίκην ἐπ' Αἰγύπτου παραπλέοντα σαλεύειν ἐν πελάγει διὰ τὴν ἐκ λιβὸς ἀπειλήν, ᾧ καὶ μετρίως ἐπαυρίζοντι τηλικοῦτον ἐπεγείρεται κῦμα πρὸς ταῖς πέτραις, ὥστε τὴν ὑποστροφὴν τοῦ κύματος ἐπὶ πλεῖστον ἐξαγριοῦν τὴν θάλασσαν." "1.411 Καθάπαν δ' ἔχων ἀντιπράσσοντα τὸν τόπον ἐφιλονείκησεν πρὸς τὴν δυσχέρειαν, ὡς τὴν μὲν ὀχυρότητα τῆς δομήσεως δυσάλωτον εἶναι τῇ θαλάσσῃ, τὸ δὲ κάλλος ὡς ἐπὶ μηδενὶ δυσκόλῳ κεκοσμῆσθαι: συμμετρησάμενος γὰρ ὅσον εἰρήκαμεν τῷ λιμένι μέγεθος καθίει λίθους ἐπ' ὀργυιὰς εἴκοσιν εἰς τὸ πέλαγος, ὧν ἦσαν οἱ πλεῖστοι μῆκος ποδῶν πεντήκοντα, βάθος ἐννέα, εὖρος δέκα, τινὲς δὲ καὶ μείζους." '1.412 ἐπεὶ δὲ ἀνεπληρώθη τὸ ὕφαλον, οὕτως ἤδη τὸ ὑπερέχον τοῦ πελάγους τεῖχος ἐπὶ διακοσίους πόδας ηὐρύνετο: ὧν οἱ μὲν ἑκατὸν προδεδόμηντο πρὸς τὴν ἀνακοπὴν τοῦ κύματος, προκυμία γοῦν ἐκλήθη, τὸ δὲ λοιπὸν ὑπόκειται τῷ περιθέοντι λιθίνῳ τείχει. τοῦτο δὲ πύργοις τε διείληπται μεγίστοις, ὧν ὁ προύχων καὶ περικαλλέστατος ἀπὸ τοῦ Καίσαρος προγόνου Δρούσιον κέκληται,' "1.413 ψαλίδες τε πυκναὶ πρὸς καταγωγὴν τῶν ἐνορμιζομένων καὶ τὸ πρὸ αὐτῶν πᾶν κύκλῳ νάγμα τοῖς ἀποβαίνουσιν πλατὺς περίπατος. ὁ δ' εἴσπλους βόρειος, αἰθριώτατος γὰρ ἀνέμων τῷ τόπῳ βορέας: καὶ ἐπὶ τοῦ στόματος κολοσσοὶ τρεῖς ἑκατέρωθεν ὑπεστηριγμένοι κίοσιν, ὧν τοὺς μὲν ἐκ λαιᾶς χειρὸς εἰσπλεόντων πύργος ναστὸς ἀνέχει, τοὺς δὲ ἐκ δεξιοῦ δύο ὀρθοὶ λίθοι συνεζευγμένοι τοῦ κατὰ θάτερον χεῖλος πύργου μείζονες." "1.414 προσεχεῖς δ' οἰκίαι τῷ λιμένι λευκοῦ καὶ αὗται λίθου, καὶ κατατείνοντες ἐπ' αὐτὸν οἱ στενωποὶ τοῦ ἄστεος πρὸς ἓν διάστημα μεμετρημένοι. καὶ τοῦ στόματος ἀντικρὺ ναὸς Καίσαρος ἐπὶ γηλόφου κάλλει καὶ μεγέθει διάφορος: ἐν δ' αὐτῷ κολοσσὸς Καίσαρος οὐκ ἀποδέων τοῦ ̓Ολυμπίασιν Διός, ᾧ καὶ προσείκασται, ̔Ρώμης δὲ ἴσος ̔́Ηρᾳ τῇ κατ' ̓́Αργος. ἀνέθηκεν δὲ τῇ μὲν ἐπαρχίᾳ τὴν πόλιν, τοῖς ταύτῃ δὲ πλοϊζομένοις τὸν λιμένα, Καίσαρι δὲ τὴν τιμὴν τοῦ κτίσματος: Καισάρειαν γοῦν ὠνόμασεν αὐτήν." "
2.97 πόλεις δ' ὑπηκόους παρέλαβεν Στράτωνος πύργον καὶ Σεβαστὴν καὶ ̓Ιόππην καὶ ̔Ιεροσόλυμα: τὰς γὰρ ̔Ελληνίδας Γάζαν καὶ Γάδαρα καὶ ̔́Ιππον ἀποτεμόμενος τῆς βασιλείας προσέθηκεν Συρίᾳ. πρόσοδος ἦν τῆς ̓Αρχελάῳ δοθείσης χώρας τετρακοσίων ταλάντων." "
2.167 Τῆς ̓Αρχελάου δ' ἐθναρχίας μεταπεσούσης εἰς ἐπαρχίαν οἱ λοιποί, Φίλιππος καὶ ̔Ηρώδης ὁ κληθεὶς ̓Αντίπας, διῴκουν τὰς ἑαυτῶν τετραρχίας: Σαλώμη γὰρ τελευτῶσα ̓Ιουλίᾳ τῇ τοῦ Σεβαστοῦ γυναικὶ τήν τε αὐτῆς τοπαρχίαν καὶ ̓Ιάμνειαν καὶ τοὺς ἐν Φασαηλίδι φοινικῶνας κατέλιπεν." "2.168 μεταβάσης δὲ εἰς Τιβέριον τὸν ̓Ιουλίας υἱὸν τῆς ̔Ρωμαίων ἡγεμονίας μετὰ τὴν Αὐγούστου τελευτήν, ἀφηγησαμένου τῶν πραγμάτων ἔτεσιν ἑπτὰ καὶ πεντήκοντα πρὸς δὲ μησὶν ἓξ καὶ ἡμέραις δύο, διαμείναντες ἐν ταῖς τετραρχίαις ὅ τε ̔Ηρώδης καὶ ὁ Φίλιππος, ὁ μὲν πρὸς ταῖς τοῦ ̓Ιορδάνου πηγαῖς ἐν Πανεάδι πόλιν κτίζει Καισάρειαν κἀν τῇ κάτω Γαυλανιτικῇ ̓Ιουλιάδα, ̔Ηρώδης δ' ἐν μὲν τῇ Γαλιλαίᾳ Τιβεριάδα, ἐν δὲ τῇ Περαίᾳ φερώνυμον ̓Ιουλίας." 2.599 καὶ τὸ μὲν πλῆθος ἐν τῷ κατὰ Ταριχέας ἱπποδρόμῳ συνηθροισμένον πολλὰ πρὸς ὀργὴν ἀνεβόα καὶ καταλεύειν οἱ δὲ καίειν τὸν προδότην ἐκεκράγεσαν: παρώξυνεν δὲ τοὺς πολλοὺς ὁ ̓Ιωάννης καὶ σὺν αὐτῷ ̓Ιησοῦς τις υἱὸς Σαπφία, τότε ἄρχων τῆς Τιβεριάδος.' "
2.615 ὁ δέ, οὔπω γὰρ ὑπώπτευεν τὸν ἐπίβουλον, γράφει τοῖς κατὰ τὴν πόλιν ὑπάρχοις ξενίαν τε καὶ τὰ ἐπιτήδεια ̓Ιωάννῃ παρασχεῖν. ὧν ἀπολαύσας μετὰ δύο ἡμέρας ἐφ' ὃ παρῆν διεπράττετο, καὶ τοὺς μὲν ἀπάταις τοὺς δὲ χρήμασι διαφθείρων ἀνέπειθεν ἀποστῆναι ̓Ιωσήπου." 2.641 τοῖς δὲ κυβερνήταις ἐκέλευσεν τῶν πληρουμένων διὰ τάχους εἰς Ταριχέας ἀναπλεῖν καὶ συγκλείειν τοὺς ἄνδρας εἰς τὸ δεσμωτήριον, μέχρι πᾶσαν μὲν τὴν βουλὴν οὖσαν ἑξακοσίων, περὶ δὲ δισχιλίους τῶν ἀπὸ τοῦ δήμου συλλαβὼν ἀνήγαγεν σκάφεσιν εἰς Ταριχέας.' "
3.54 μερίζεται δ' εἰς ἕνδεκα κληρουχίας, ὧν ἄρχει μὲν βασίλειον τὰ ̔Ιεροσόλυμα προανίσχουσα τῆς περιοίκου πάσης ὥσπερ ἡ κεφαλὴ σώματος: αἱ λοιπαὶ δὲ μετ' αὐτὴν διῄρηνται τὰς τοπαρχίας." 3.54 τῶν δὲ νέων ἐπιλέξας τοὺς ἰσχυροτάτους ἑξακισχιλίους ἔπεμψεν εἰς τὸν ἰσθμὸν Νέρωνι, καὶ τὸ λοιπὸν πλῆθος εἰς τρισμυρίους καὶ τετρακοσίους ὄντας πιπράσκει χωρὶς τῶν ̓Αγρίππᾳ χαρισθέντων:' ' None
1.408 5. And when he observed that there was a city by the seaside that was much decayed (its name was Strato’s Tower) but that the place, by the happiness of its situation, was capable of great improvements from his liberality, he rebuilt it all with white stone, and adorned it with several most splendid palaces, wherein he especially demonstrated his magimity; 1.409 for the case was this, that all the seashore between Dora and Joppa, in the middle, between which this city is situated, had no good haven, insomuch that every one that sailed from Phoenicia for Egypt was obliged to lie in the stormy sea, by reason of the south winds that threatened them; which wind, if it blew but a little fresh, such vast waves are raised, and dash upon the rocks, that upon their retreat the sea is in a great ferment for a long way. 1.411 6. Now, although the place where he built was greatly opposite to his purposes, yet did he so fully struggle with that difficulty, that the firmness of his building could not easily be conquered by the sea; and the beauty and ornament of the works were such, as though he had not had any difficulty in the operation; for when he had measured out as large a space as we have before mentioned, he let down stones into twentyfathom water, the greatest part of which were fifty feet in length, and nine in depth, and ten in breadth, and some still larger. 1.412 But when the haven was filled up to that depth, he enlarged that wall which was thus already extant above the sea, till it was two hundred feet wide; one hundred of which had buildings before it, in order to break the force of the waves, whence it was called Procumatia, or the first breaker of the waves; but the rest of the space was under a stone wall that ran round it. On this wall were very large towers, the principal and most beautiful of which was called Drusium, from Drusus, who was son-in-law to Caesar. 1.413 7. There were also a great number of arches, where the mariners dwelt; and all the places before them round about was a large valley, or walk, for a quay or landing-place to those that came on shore; but the entrance was on the north, because the north wind was there the most gentle of all the winds. At the mouth of the haven were on each side three great Colossi, supported by pillars, where those Colossi that are on your left hand as you sail into the port are supported by a solid tower; but those on the right hand are supported by two upright stones joined together, which stones were larger than that tower which was on the other side of the entrance. 1.414 Now there were continual edifices joined to the haven, which were also themselves of white stone; and to this haven did the narrow streets of the city lead, and were built at equal distances one from another. And over against the mouth of the haven, upon an elevation, there was a temple for Caesar, which was excellent both in beauty and largeness; and therein was a Colossus of Caesar, not less than that of Jupiter Olympius, which it was made to resemble. The other Colossus of Rome was equal to that of Juno at Argos. So he dedicated the city to the province, and the haven to the sailors there; but the honor of the building he ascribed to Caesar, and named it Caesarea accordingly.
2.97 He also made subject to him the following cities, viz. Strato’s Tower, and Sebaste, and Joppa, and Jerusalem; but as to the Grecian cities, Gaza, and Gadara, and Hippos, he cut them off from the kingdom, and added them to Syria. Now the revenue of the country that was given to Archelaus was four hundred talents.
2.167 1. And now as the ethnarchy of Archelaus was fallen into a Roman province, the other sons of Herod, Philip, and that Herod who was called Antipas, each of them took upon them the administration of their own tetrarchies; for when Salome died, she bequeathed to Julia, the wife of Augustus, both her toparchy, and Jamnia, as also her plantation of palm trees that were in Phasaelis. 2.168 But when the Roman empire was translated to Tiberius, the son of Julia, upon the death of Augustus, who had reigned fifty-seven years, six months, and two days, both Herod and Philip continued in their tetrarchies; and the latter of them built the city Caesarea, at the fountains of Jordan, and in the region of Paneas; as also the city Julias, in the lower Gaulonitis. Herod also built the city Tiberias in Galilee, and in Perea beyond Jordan another that was also called Julias.
2.599 which multitude was crowded together in the hippodrome at Taricheae, and made a very peevish clamor against him; while some cried out, that they should depose the traitor; and others, that they should burn him. Now John irritated a great many, as did also one Jesus, the son of Sapphias, who was then governor of Tiberias.
2.615 Hereupon Josephus, who hitherto suspected nothing of John’s plots against him, wrote to the governors of the city, that they would provide a lodging and necessaries for John; which favors, when he had made use of, in two days’ time he did what he came about; some he corrupted with delusive frauds, and others with money, and so persuaded them to revolt from Josephus.
2.641 He then gave order to the masters of those vessels which he had thus filled to sail away immediately for Taricheae, and to confine those men in the prison there; till at length he took all their senate, consisting of six hundred persons, and about two thousand of the populace, and carried them away to Taricheae.
3.54 Out of the young men he chose six thousand of the strongest, and sent them to Nero, to dig through the Isthmus, and sold the remainder for slaves, being thirty thousand and four hundred, besides such as he made a present of to Agrippa;'
3.54 it was parted into eleven portions, of which the royal city Jerusalem was the supreme, and presided over all the neighboring country, as the head does over the body. As to the other cities that were inferior to it, they presided over their several toparchies; ' None
|25. New Testament, Acts, 19.29 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Citizens, of poleis • demos, in polis • polis, Tiberias
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 172; Levine (2005), The Ancient Synagogue, The First Thousand Years, 53
19.29 καὶ ἐπλήσθη ἡ πόλις τῆς συγχύσεως, ὥρμησάν τε ὁμοθυμαδὸν εἰς τὸ θέατρον συναρπάσαντες Γαῖον καὶ Ἀρίσταρχον Μακεδόνας, συνεκδήμους Παύλου.'' None
19.29 The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. "" None
|26. Plutarch, Cimon, 8.6-8.7 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • strategoi, of polis • theoria, choral polis-theoria
Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 91; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 66, 220
8.6 καὶ γὰρ ἦν χρησμὸς Ἀθηναίοις τὰ Θησέως λείψανα κελεύων ἀνακομίζειν εἰς ἄστυ καὶ τιμᾶν ὡς ἥρωα πρεπόντως, ἀλλʼ ἠγνόουν ὅπου κεῖται, Σκυρίων οὐχ ὁμολογούντων οὐδʼ ἐώντων ἀναζητεῖν. τότε δὴ πολλῇ φιλοτιμίᾳ τοῦ σηκοῦ μόγις ἐξευρεθέντος, ἐνθέμενος ὁ Κίμων εἰς τὴν αὑτοῦ τριήρη τὰ ὀστᾶ καὶ τἆλλα κοσμήσας μεγαλοπρεπῶς κατήγαγεν εἰς τὴν αὐτοῦ διʼ ἐτῶν σχεδὸν τετρακοσίων. ἐφʼ ᾧ καὶ μάλιστα πρὸς αὐτὸν ἡδέως ὁ δῆμος ἔσχεν. 8.7 ἔθεντο δʼ εἰς μνήμην αὐτοῦ καὶ τὴν τῶν τραγῳδῶν κρίσιν ὀνομαστὴν γενομένην. πρώτην γὰρ διδασκαλίαν τοῦ Σοφοκλέους ἔτι νέου καθέντος, Ἀψεφίων ὁ ἄρχων, φιλονεικίας οὔσης καὶ παρατάξεως τῶν θεατῶν, κριτὰς μὲν οὐκ ἐκλήρωσε τοῦ ἀγῶνος, ὡς δὲ Κίμων μετὰ τῶν συστρατήγων προελθὼν εἰς τὸ θέατρον ἐποιήσατο τῷ θεῷ τὰς νενομισμένας σπονδάς, οὐκ ἀφῆκεν αὐτοὺς ἀπελθεῖν, ἀλλʼ ὁρκώσας ἠνάγκασε καθίσαι καὶ κρῖναι δέκα ὄντας, ἀπὸ φυλῆς μιᾶς ἕκαστον.'' None
8.6 8.7 '' None
|27. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Polis • demos, in polis • poleis • polis, Tiberias
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 1086; Keddie (2019), Class and Power in Roman Palestine: The Socioeconomic Setting of Judaism and Christian Origins, 54, 62; Levine (2005), The Ancient Synagogue, The First Thousand Years, 53
|28. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • polis (Greek city) • polis, disputes/tensions, internal and between cities • polis, eugeneia (“good birth”) • polis, ranks and titles (metropolis/neokoros/prote)
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 43
|29. Pausanias, Description of Greece, 2.22.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • polis • polis, civic integration in the chorus
Found in books: Bernabe et al. (2013), Redefining Dionysos, 303, 401; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 168, 169
2.22.1 τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.'' None
2.22.1 The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.'' None
|30. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • polis (Greek city) • polis, disputes/tensions, internal and between cities • polis, eugeneia (“good birth”) • polis, ranks and titles (metropolis/neokoros/prote)
Found in books: Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 477; Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 62
|31. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Citizens, of poleis • Poleis • polis offices, curator • polis offices, dekaprotoi • polis offices, eikosaprotoi • polis offices, grammateus • polis offices, praktor/anapraktes • polis offices, prytaneis • polis, Imperial period • polis, architecture/building stock • polis, archives • polis, assembly (ekklesia) • polis, council/councilmen • polis, fices
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 190, 202; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 425, 437
|32. Anon., Letter of Aristeas, 15-16, 144, 245, 267, 271, 310
Tagged with subjects: • Jerusalem, As polis • Motifs (Thematic), Jerusalem as Greek Polis • city/-ies (polis) • polis
Found in books: Piotrkowski (2019), Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period, 183, 297; Schwartz (2008), 2 Maccabees, 197, 240; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 223, 229
15 our deeds to give the lie to our words. Since the law which we wish not only to transcribe but also to translate belongs to the whole Jewish race, what justification shall we be able to find for our embassy while such vast numbers of them remain in a state of slavery in your kingdom? In the perfection and wealth of your clemency release those who are held in such miserable bondage, since as I have been at pains to discover, the God who gave them their law is the God who maintains your kingdom. They worship the same God - the Lord and Creator of the Universe, as all other men, as we ourselves, O king, though we call him by different names, such as Zeus or' "16 Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'" "
144 points and explain them to you. For you must not fall into the degrading idea that it was out of regard to mice and weasels and other such things that Moses drew up his laws with such exceeding care. All these ordices were made for the sake of righteousness to aid the quest for virtue and245 The king gave a kindly reception to the man and asked the next to answer the question How he could avoid a life of ease and pleasure? And he replied, 'If he continually remembered that he was the ruler of a great empire and the lord of vast multitudes, and that his mind ought not to be occupied with other things, but he ought always to be considering how he could best promote their welfare. He must pray, too, to God that no duty might be neglected.'" "
267 The king said that he had given a good answer, and asked another How he could live amicably with the many different races who formed the population of his kingdom? 'By acting the proper part towards each,' he replied, 'and taking righteousness as your guide, as you are now doing with the help of the insight which God bestows upon you.'" "
271 The king said that he had answered wisely, and asked another, What is it that keeps a kingdom safe? And he replied to the question, 'Care and forethought that no evil may be wrought by those who are placed in a position of authority over the people, and this you always do by the help of God who inspires you with grave judgement '." 310 After the books had been read, the priests and the elders of the translators and the Jewish community and the leaders of the people stood up and said, that since so excellent and sacred and accurate a translation had been made, it was only right that it should remain as it was and no ' None
|33. Demosthenes, Orations, 21.156
Tagged with subjects: • obligatory contributions to the polis • polis, • religion/theology, polis religion • strategoi, of polis
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 326; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 200; Kapparis (2021), Women in the Law Courts of Classical Athens, 89; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 253
21.156 Well, is there anything else? He has once equipped a tragic chorus; I have furnished a band of male flute-players; and everyone knows that the latter involves much greater expense than the former. Moreover my service is voluntary; his was only undertaken after a challenge to exchange property. Therefore no one could justly allow him any credit for it. What else? I have feasted my tribe and equipped a chorus for the Panathenaea; he has done neither.' ' None
|34. Strabo, Geography, 12.2.9, 14.2.5
Tagged with subjects: • Athenian empire, and thriving local polis-world • Citizens, of poleis • polis
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 151, 164; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 256; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 285, 294
12.2.9 However, although the district of the Mazaceni is in many respects not naturally suitable for habitation, the kings seem to have preferred it, because of all places in the country this was nearest to the center of the region which contained timber and stone for buildings, and at the same time provender, of which, being cattle-breeders, they needed a very large quantity, for in a way the city was for them a camp. And as for their security in general, both that of themselves and of their slaves, they got it from the defences in their strongholds, of which there are many, some belonging to the king and others to their friends. Mazaca is distant from Pontus about eight hundred stadia to the south, from the Euphrates slightly less than double that distance, and from the Cilician Gates and the camp of Cyrus a journey of six days by way of Tyana. Tyana is situated at the middle of the journey and is three hundred stadia distant from Cybistra. The Mazaceni use the laws of Charondas, choosing also a Nomodus, who, like the jurisconsults among the Romans, is the expounder of the laws. But Tigranes put the people in bad plight when he overran Cappadocia, for he forced them, one and all, to migrate into Mesopotamia; and it was mostly with these that he settled Tigranocerta. But later, after the capture of Tigranocerta, those who could returned home.
14.2.5 The city of the Rhodians lies on the eastern promontory of Rhodes; and it is so far superior to all others in harbors and roads and walls and improvements in general that I am unable to speak of any other city as equal to it, or even as almost equal to it, much less superior to it. It is remarkable also for its good order, and for its careful attention to the administration of affairs of state in general; and in particular to that of naval affairs, whereby it held the mastery of the sea for a long time and overthrew the business of piracy, and became a friend to the Romans and to all kings who favoured both the Romans and the Greeks. Consequently it not only has remained autonomous. but also has been adorned with many votive offerings, which for the most part are to be found in the Dionysium and the gymnasium, but partly in other places. The best of these are, first, the Colossus of Helius, of which the author of the iambic verse says,seven times ten cubits in height, the work of Chares the Lindian; but it now lies on the ground, having been thrown down by an earthquake and broken at the knees. In accordance with a certain oracle, the people did not raise it again. This, then, is the most excellent of the votive offerings (at any rate, it is by common agreement one of the Seven Wonders); and there are also the paintings of Protogenes, his Ialysus and also his Satyr, the latter standing by a pillar, on top of which stood a male partridge. And at this partridge, as would be natural, the people were so agape when the picture had only recently been set up, that they would behold him with wonder but overlook the Satyr, although the latter was a very great success. But the partridge-breeders were still more amazed, bringing their tame partridges and placing them opposite the painted partridge; for their partridges would make their call to the painting and attract a mob of people. But when Protogenes saw that the main part of the work had become subordinate, he begged those who were in charge of the sacred precinct to permit him to go there and efface the partridge, and so he did. The Rhodians are concerned for the people in general, although their rule is not democratic; still, they wish to take care of their multitude of poor people. Accordingly, the people are supplied with provisions and the needy are supported by the well-to-do, by a certain ancestral custom; and there are certain liturgies that supply provisions, so that at the same time the poor man receives his sustece and the city does not run short of useful men, and in particular for the manning of the fleets. As for the roadsteads, some of them were kept hidden and forbidden to the people in general; and death was the penalty for any person who spied on them or passed inside them. And here too, as in Massalia and Cyzicus, everything relating to the architects, the manufacture of instruments of war, and the stores of arms and everything else are objects of exceptional care, and even more so than anywhere else.'' None
|35. None, None, nan
Tagged with subjects: • polis • theoria, choral polis-theoria
Found in books: Bernabe et al. (2013), Redefining Dionysos, 103; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 114
|36. None, None, nan
Tagged with subjects: • Oropos, and inter-polis rivalry • strategoi, of polis
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 67, 72, 136; Wilding (2022), Reinventing the Amphiareion at Oropos, 50
|37. None, None, nan
Tagged with subjects: • Citizens, of poleis • Poleis • polis • polis offices, dekaprotoi • polis, Imperial period • polis, euergetism • polis, liturgies
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 45, 164; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 431; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 185
|38. None, None, nan
Tagged with subjects: • Citizens, of poleis • Poleis • polis
Found in books: Czajkowski et al. (2020), Vitruvian Man: Rome under Construction, 45; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 185