Primary sources Greek history

I am glancing around everywhere. See the battle of the giants, on the stone walls.I am looking at it, my friends.Do you see the one brandishing her gorgon shield against Enceladus?I see Pallas, my own goddess.Now what? The mighty thunderbolt, blazing at both ends, in the far- shooting hands of Zeus?I see it; he is burning the furious Mimas to ashes in the fire.

Euripides, Ion - Gigantomachy--> Apollo defeating giants here - Euergetism lots of powerful places giving at Delphi and competing - cosmic order of the gods

Hekabe: Miserable soul! Old and withered soul! Useless, like a drone and at death's door! A ghost in the underworld! Who will be my master? And where? What will I be doing? Will I be waiting on the guests or will I be a nurse for the master's children? I, Hekabe, the honored queen of Troy! Chorus: What lament would do justice to your pain, Hekabe? Or to mine? I will no longer send the shuttle up and down a Trojan loom! Look! There! This is the last time I can look upon the corpses of my sons! Worse! Worse still will come! Dragged to the bed of a Greek! A curse upon such a night! A curse upon such a Fate! Or else to carry water like a miserable slave, from the sacred springs of Peirene!

Euripides, Trojan women Hecuba lamenting being enslaved at the end of war - taken as concubine for man and raped - loss of family and homeland - she has slaves too--> perhaps now she can have some sympathy

"Ambrosia from Athens, blind of one eye. She came as a suppliant to the god. Going around the shrine she mocked some of the cures as incredible and impossible, as if the lame and blind became whole by having a dream. But when she slept in the shrine the god, standing over her, seemed to say that he would cure her but that he would require her to give to the temple a silver pig as a memorial of her unbelief. Saying this, he cut open her diseased eye and poured in a drug. When day came she went away cured."

From the carved stones at the Asklepeia - priests getting people to pay more and give donations with these stories - always a punishment for not believing in the gods - importance of sacrifice in this agricultural world

"It was Homer and Hesiod who composed a divine genealogy for the Greeks, and who gave the gods their titles, allocated to them their powers and fields of expertise, and made clear their forms."

Herodotus, Histories - Homer and Hesiod--> not biblical like prophets speaking word of God but still influenced by the muses - looking at Gods as having cosmic order and different areas of skill - importance of anthropomorphism in Greek culture

The force with Leonidas was sent forward by the Spartans in advance of their main body, that the sight of them might encourage the allies to fight, and hinder them from going over to the Medes, as was likely they might have done had they seen that Sparta was backward. They intended presently, when they had celebrated the Carneian Festival, which was what now kept them at home, to leave a garrison in Sparta, and hasten in full force to join the army. The rest of the allies intended to act similarly; for it happened that the Olympic Festival fell exactly at this same period. None of them looked to see the contest at Thermopylae decided so speedily; wherefore they were content to send forward a mere advance guard. Such accordingly were the intentions of the allies.

Herodotus, Histories - Leonidas at Thermopylae in Persian war - Stand of valor to slow the Persian advance - Festivals mentioned--> polis religion importance

Of all things with life and understanding, we women are the most unfortunate. First, we need a husband, someone we get for an excessive price. He then becomes the ruler of our bodies. And this misfortune adds still more troubles to the grief we have. Then comes the crucial struggle: this husband we have selected, is he good or bad? For a divorce loses women all respect, yet we can't refuse to take a husband. Then, when she goes into her husband's home,with its new rules and different customs, she needs a prophet's skill to sort out the manw hose bed she shares. She can't learn that at home. Once we've worked hard at this, and with success, our husband accepts the marriage yoke and lives in peace—an enviable life. But if the marriage doesn't work, then death is much to be preferred. When the man tires of the company he keeps at home, he leaves, seeking relief for his distress elsewhere,outside the home. He gets his satisfaction with some male friend or someone his own age. We women have to look at just one man. Men tell us we live safe and secure at home, while they must go to battle with their spears. How stupid they are! I'd rather stand there three times in battle holding up my shield than give birth once.

- Euripides Medea - Showing strange sympathy with women to a male audience but also social critique is common in Greek drama - Again, double-standard with man remarrying but not women - Yoke--> manipulation of the man still very much a greek archetype of the woman like in Homer - Childbirth as the battle of the woman--> taking on male gender roles

(1) [It was resolved by the boule and the people;...held the prytany, (2)...] presided, L[...]; (3) [the Erythrai]ans are to bring w[h]ea[t to] the Gre<at> Panathenaia <w>or[th not les]s than three minas and it is to be di[st]rib[ut]ed to [t]h[os]e Erythraians present (5) [...] by the hie[r]opo[i]oi [...] and if (they) bri[(ng) ...] wor[th] (less) than thre[e] min[as] in accordance with the [...the] priest is to b<u>y wh[eat]; [and] the [peo]ple [...d]rach[m(as)...of m]eat [...] for anyone who wishes; of the Erythraians [b]y [l]ot [...] there [i]s to be a boule of one [h]undred and t[w]enty men; and the (10) [...] in the <b>oule and [...] to be able to be a member [of the boule...no]r anyone who [i]s less than th[i]rty [yea]rs of age; and prosecution will take place [against] anyone [w]h[o] is found gui[l]t[y]. No one is to be a member of the boule with[i]n four years [...a]nd [t]he [supervis]ors (episkopoi) and [the] ga[rr]ison commander (phrourarch) shall choose by lo[t] and set [u]p [t]he n[ew] boule, and in future the boule and the [phrour]arch (will do it), (15) not le[s]s than [t]hirty d[a]ys be[for]e [the bou]le goes out of office; [and] (the councillors) shall swear by [Z]eus an[d] Apo[l]lo and Deme[ter] callin[g down utter des]truction if they for[swear themselves...a]nd utter destr[uctio]n on their chil[dr]en [...] over [sa]crificial victims [...] and t[h]e boule is to [b]u[rn in sacrifice] not l[e]ss (than) [...] and [i]f not, it shall be liable to a fine of a [th]o[us]a[n]d d[rachmas (20)... t]he people are to burn in sacrifice not less. [And the] boule is to sw[e]a[r as fo]llows: 'I shall deliberate as bes[t and] as j[u]s[tl]y as I [c]a[n] for the Erythraian populace and that of the Athenians and their [all]i[e]s [a]nd I shall not [rev]olt against the p[op]ulace of the Athenians nor [the] allies of the Athenians, neither I myself n[o]r shall I be per[s]uad[ed] by a[ny]one else (25) [no]r [...] neither I myself nor shall I be [p]ers[uaded] by anyone [else...(nor) shall I rec]eive back eve[n] one of the e[xil]es either [...] shall I be persu[a]de[d by anyon]e [of those] who f[le]d [to] the Persians without the approval of th[e] bou[le of the Athe]nians and the [p]eople, [n]or shall I banish any of those who remain [w]ith[out the approval] of the b[oule] of the Athenians and [the] people. And if a[n]y [Erythrai]an kills (30) another of the Erythr[ai]ans, he shall be p[ut] to death if he is [jud]ged guilty [...] if he is [sen]tenced (to exile) he shall be exiled from al[l] th[e] Athenian allian[(ce)...and h]is property shall [bec]ome state-prop[erty] of the Erythraians. And if [an]yone [...] to t<h>e tyrants [...] of the Erythrai[a]ns and [...] he shall be put to death [...] childre[n] from hi[m...(35) the] children from [h]i[m...]

- Regulations at Erythaia 452 - Great Panathenaia--> showing submission to Athenians by bringing tribute and celebrating - Setting up a boule to mirror Athenian democracy - Oaths swearing to Zeus and Demeter--> showing polis religion aspect of Greek life - Trying to prevent insurrection--> ironically against tyrants when Athenians are imposing their own tyranny on the Erythaians

"Then the men took Melanthius outside, and with curved bronze cut of his nose and ears, and ripped away his genitals to feed raw to the dogs. Still full of rage, they chopped his hands and feet off. Then they washed their own, and they went back inside."

- dichotomy of the bad and good slave in Homer's Odyssey - Melanthius is punished for disloyalty, portrayed as warranted - Eumaeus and Philoetius helping with this

Ah friend, if once escaped from this battle we were for ever to be ageless and immortal, neither should I fight myself amid the foremost, nor should I send thee into battle where men win glory; but now--for in any case fates of death beset us, fates past counting, which no mortal may escape or avoid--now let us go forward, whether we shall give glory to another, or another to us

-Story of Sarpedon-Homer (Iliad)-shows that a major part of living up to arete is that you may die but that in death you have earned kleos - Fates as determining factor in one's life

"There is a certain Aristion, a Plataean, who as a youth was outstandingly good-looking and lived for a long time in Demosthenes' house. Allegations about the part he was playing there vary, and it would be most unseemly for me to talk about it."

Aechines criticizing Demosthenes - hierarchy of men - erates is the lover and eromenos is the beloved - active and passive roles in pedastery

Atossa: And what else have they besides? Do they have sufficient wealth in their homes?Chorus: Of silver they possess a veritable fountain, a treasure chest in their soil.

Aeschuylus, Persai Demonstrating Greek wealth--> Laurion mines Also a motive to seize Greece Atossa is the mother of Xerxes

I dreamed of two women in beautiful clothes, one in Persian garb, the other in Dorian attire... He yoked them both to his car and placed the collar-straps upon their necks. The one bore herself proudly in these trappings and kept her mouth obedient to the rein. The other struggled and with her hands tore apart the harness of the car; then, free of the curb, she

Aeschylus, Persai - Persian obedient while the Greek woman resists - Atossa, mother of Xerxes speaking - showing contrast in cultural norms probably derived from government differences

Neither abundance of purple Can defend us with its glory, Nor golden snakes engraved with eyes and scales,Nor bonnets from Lydia and brooches, Nor our sweet violet eyes.Nor can Nanno's hair, Areta's goddess face, Thylakis nor Kleësithera, Nor Ainesimbrota to whom we cry Let Astaphis be ours, Let Philylla look our way sometimes, Damareta and the lovely Wianthemis, Keep back defeat unless Hagesikhora alone, our love, Be our victory's shield.

Alkman, spartan poet - richness of purple like myrric die - Kleos importance of glory - writing poem for a chorus of women - not winning from their beauty

But soon strange things were seen among them. First of all sweet, fragrant wine ran streaming throughout all the black ship and a heavenly smell arose, so that all the seamen were seized with amazement when they saw it. And all at once a vine spread out both ways along the top of the sail with many clusters hanging down from it, and a dark ivy-plant twined about the mast, blossoming with flowers, and with rich berries growing on it; and all the thole-pins were covered with garlands. When the pirates saw all this, then at last they bade the helmsman to put the ship to land. But the god changed into a dreadful lion there on the ship, in the bows, and roared loudly: amidships also he showed his wonders and created a shaggy bear which stood up ravening, while on the forepeak was the lion glaring fiercely with scowling brows. And so the sailors fled into the stern and crowded bemused about the right-minded helmsman, until suddenly the lion sprang upon the master and seized him; and when the sailors saw it they leapt out overboard one and all into the bright sea, escaping from a miserable fate, and were changed into dolphins."

Anonymous, hymn to Dionysus - Story of how the gods are close by and like us but also we need to be powerful - influence of lion likely from near eastern culture - Dionysus able to make grapes grow everywhere - possibility of punishment in divine contact

These entreaties have appeased my wrath, and I enter-firmly resolved to do nothing that I have promised. Nevertheless I listen to the accused. Oh! What tricks to secure acquittal! Ah! there is no form of flattery that is not addressed to the jury! Some groan over their poverty and exaggerate it. Others tell us anecdotes or some comic story from Aesop. Others, again, crack jokes; they fancy I shall be appeased. But if we are not even then won over, why, then they drag forward their young children by the hand, both boys and girls, who prostrate themselves and whine with one accord, and then the father, trembling as if before a god, beseeches me not to condemn him out of pity for them, "If you love the voice of the lamb, have pity on my sons"; and because I am fond of little sows, I must yield to his daughter's prayers. Then we relax the heat of our wrath a little for him. Is not this great power indeed, which allows even wealth to be disdained?

Aristophanes, Wasps - Democracy made of hundreds of people - take pity like suppliant--> Homeric times - trying to appease jurors - democracy more difficult to diffuse with bribery--> not influenced by wealth

The present arrangement of the constitution is as follows: those whose parents have both been citizens have the right to be citizens, and they are enrolled amongst the demesmen at the age of eighteen. When they are enrolled, the demesmen decide by vote under oath concerning them, first if they appear to be the legal age, and if they do not appear to be, they again return to the status of boys, and secondly if the candidate is free and has been born in accordance with the laws. When they decide that someone is not free, he appeals to the law-court, and the demesmen choose five men from amongst themselves as his accusers, and if it appears that he had no right to be enrolled, the city sells him (into slavery); but if he wins his case, the demesmen are compelled to enrol him. 42.2 After this the boule examines those who have been enrolled, and if anyone appears to be younger than eighteen years, it fines the demesmen who enrolled him. When the young men (ephebes) have been examined, their fathers assemble by tribes, take an oath, and elect three of their tribesmen over the age of forty, whom they consider to be the best and most suitable to supervise the young men, and from these the people elects by vote one from each tribe as guardian and from the other Athenians a superintendent for all of them.

Aristotle, Athenaian Politea - citizenship limited to both parents from Athens - Phratry vouching for citizenship in some cases - Boule examines the citizenship status--> direct democracy - Oath--> taken more seriously here than in modern times

Seizing their empire, they treated the allies more like subjects... and they established a livelihood for the many. More than 20,000 men were supported from the tribute and the taxes. There were 6,000 jurors, 1,600 archers, 1,200 horsemen, a boule of 500, 500 guards for the docks, 50 city guards and as many as 700 officials at home and 700 abroad..."

Aristotle, POlitics - Democracy mentioned--> giving work - Tyranny--> imposing will and treatment of subjects - Jurors, archers, people protecting Athens paid by taxes from the Delian league Note the complexity of Athenian society: slavery makes citizenship possible; democracy at home is bound up with imperial administration abroad.

They also gave the masses a comfortable standard of living, as Aristeides had proposed. For it came about that more than 20,000 people were maintained from the tribute contributions, the taxes and the allies. For there were 6,000 jurors, 1,600 citizen archers, plus 1,200 cavalry, 500 members of the boule, 500 guards of the dockyards, plus 50 guards on the acropolis, about 700 officials at home, and about 700 abroad. In addition, when they afterwards went to war, there were 2,500 hoplites, 20 guard-ships, and other ships carrying the tributes with 2,000 men chosen by lot, as well as the prytaneion, and orphans, and jailers; for all of these received their maintenance from the state.

Aristotle, Politea 338 - List of citizens protecting the state with payment - Jurors getting paid for helping the state unlike in our society Prytaneion: eat for free 20,000 maintained from contribution of tribute money Allies paying huge tributes for Athenian protection

But is there any one thus intended by nature to be a slave, and for whom such a condition is expedient and right, or rather is not all slavery a violation of nature? There is no difficulty in answering this question, on grounds both of reason and of fact. For that some should rule and others be ruled is a thing not only necessary, but expedient; from the hour of their birth, some are marked out for subjection, others for rule... Again, the male is by nature superior, and the female inferior; and the one rules, and the other is ruled; this principle, of necessity, extends to all mankind.

Aristotle, Politics - Slavery seen as natural - hierarchy idea of the Greek society extending to slaves - Some automatically meant to be enslaved--> what about losing war - gender binary mane rules and women passive role is ruled

The master is only the master of the slave; he does not belong to him, whereas the slave is not only the slave of his master, but wholly belongs to him. Hence we see what is the nature and office of a slave; he who is by nature not his own but another's man, is by nature a slave; and he may be said to be another's man who, being a human being, is also a possession. And a possession may be defined as an instrument of action, separable from the possessor.

Aristotle, Politics - Using some circulatory reasoning... of course the slave is not his own master because that is what a slave is - Master natural just being born free--> but what about when later he is not - Easy to think of slaves as an instrument if you want to justify practice

"Timanoridas and Eucrates found Nicarete's expenses excessive so they paid 30 mnai for Neaira to be their slave. They kept her and made use of her for as long as they wanted. However, when they were about to get married, they announced that they didn't want to see her plying her trade in Corinth or living in a brothel, but they offered to remit ten mnai and to have her pay them back the remaining twenty mnai when she had the means."

Demosthenes - paying for prostitute to be permanent slave - she has to pay them back for her worth after they get married - woman explicitly for male pleasure

We have courtesans for pleasure, concubines for the daily service of our bodies and wives for the production of legitimate off-spring...'

Demosthenes - very contrary to Plato's symposium, hetairae exist for pleasure, concubines daily sex, wives for children - utilitarian view of the woman

"Athens, formerly great, once rid of the tyrants became even more powerful. Here two men exercised great power, Kleisthenes the Alkmeonid ... and Isagoras...These men competed for power, and being the weaker Kleisthenes brought the entire demos into his political club. Kleomenes invaded once again to help Isagoras, but his alliance fell apart.In quick succession the Athenians won pitched battles against the Chalkidians and Boioitians (in central Greece).

Herodotus 5.66 - More powerful because of shift to Democracy - Kleithenes anti-tyrants following rule of the Peisistratids - creating new political map increases support for Kleisthenes

When Cambyses arrived at Memphis, Apis appeared to the Egyptians [...] and they began to wear their fairest garments and organized festivities. Cambyses saw the Egyptians doing thus and supposed that they were rejoicing because he had fared ill. Therefore, he called for the officers who had charge of Memphis, and when they had arrived, he asked them why the Egyptians had done nothing of this kind when he was at Memphis on the former occasion, but were now, when he came there after losing a large part of his army, very glad. They said that a god had appeared to them [...] and that whenever he appeared, they all rejoiced and kept festival. Hearing this Cambyses said that they were lying, and as liars he condemned them to death.

Herodotus Histories - Festival in Memphis Cambyses thought this was a celebration - Showing power of tyrant - Spreading Achaemenid empire to Egypt (breadbasket of the Mediterranean)

As he was thus employed, it chanced that he sneezed and at the same time coughed with more violence than was usual. Now, as he was a man advanced in years, and the greater number of his teeth were loose, it so happened that one of them was driven out with the force of the cough, and fell down into the sand. Hippias took all the pains he could to find it, but the tooth was nowhere to be seen, whereupon he fetched a deep sigh, and said to the bystanders, "After all, the land is not ours, and we shall never be able to bring it under. All my share in it is the portion of which my tooth has possession."

Herodotus on the Battle of Marathon The barbarians were conducted to Marathon by Hippias, the son of Pisistratus, who the night before had seen a strange vision in his sleep. He encouraged Darius to invade Greece and attack Athens; Hippias himself accompanied the Persian fleet and suggested Marathon as the place where the Persian invasion of Attica should begin. - influence of divinity on history telling in Herodotus to mythodes - fate and omens important to this culture

Grinnos, son of Aisanias, who was a descendant of Theras and king of the island of Thera, arrived at Delphi with a hundred victims for sacrifice (a hecatomb) from his city; other citizens were with him including Battos, son of Polymnestos, one of the Euphemidai of the race of the Minyans. IV.150.3 And while Grinnos the king of the Therans was consulting the oracle about other matters, the Pythia gave the response that he should found a city in Libya. In reply he said, 'I, Lord, am already too old and inactive to set out; you should bid one of these younger men to do this.' As he spoke he pointed at Battos. IV.150.4 This is all that happened at that point, and they then went away and forgot about the oracle, neither knowing where on earth Libya was, nor daring to send out a colony to an uncertain destination. IV.151.1 For the next seven years there was no rain on Thera, during which all the trees on the island died of drought except one. And, when the Therans consulted the oracle, the Pythia proposed sending the colony to Libya. (IV.151.2-152.5: a purple-fisherman called Korobios from Crete guided them to the island of Platea, and the Therans returned home with this news.) IV.153.1 When the Therans who had left Korobios on the island arrived at Thera, they reported that they had established a settlement on an island off the coast of Libya. The Therans decided to send a party with brother drawing lots with brother and including men from all the seven villages, with Battos as their leader and king. And thus they sent two pentekonters to Platea.... IV.155.1 This is what the people of Thera and Cyrene say, but my opinion is different: IV.155.2 it is that he took the name of Battos when he reached Libya, choosing the name both as a consequence of the oracle's response at Delphi and because of the honour he had there; for to the Libyans 'battos' means 'king', and because of this I think that the Pythia when she was prophesying spoke to him in Libyan, knowing that he would be a king in Libya. IV.155.3 For when he reached manhood, he went to Delphi to ask about his speech; and when he made his inquiry the Pythia spoke to him thus: 'Battos, you have come regarding your speech; but Lord Phoibos Apollo Sends you to found a city in Libya, feeder of sheep,' as if she had said in Greek, 'King, you have come regarding your speech.' IV.155.4 And he replied thus: 'Lord, I came to you to inquire about my speech, but you proclaim to me other things which are impossible, bidding me to found a colony in Libya—with what means, with what men?' But as she started to prophesy to him in the same way as before, Battos left in the middle of what she was saying and went to Thera. IV.156.1 But afterwards things continued to go badly for both him and the other Therans. Not knowing what was wrong the Therans sent to Delphi concerning their current troubles. IV.156.2 And the Pythia told them that if they joined with Battos in founding Cyrene in Libya they would fare better. After this the Therans sent off Battos with two pentekonters. When these had sailed to Libya, they could not decide what to do next, so they returned to Thera; IV.156.3 but the Therans threw things at them as they were putting ashore and did not allow them to land, but told them to sail back again. Thus compelled, they sailed back again and settled on an island lying off the coast of Libya, the name of which, as mentioned previously, was Platea. The island is said to be the same size as the city of Cyrene is now. IV.157.1 They lived there for two years, but nothing went well for them, so they left one of their number behind and all sailed to Delphi, and arriving at the oracle they inquired of it, saying that they had settled in Libya, and though they were living there they were no better off. IV.157.2 In reply the Pythia proclaimed this: 'If you know Libya, feeder of sheep, better than I, I who have been there, though you have not, I much admire your wisdom.' When they heard this, Battos and his men sailed back again; for the god was not going to let them off from the colony before they had reached Libya. IV.157.3 When they arrived at the island and picked up the man they had left there, they settled a site in Libya itself opposite the island called Aziris, which is shut in on both sides by beautiful valleys with a river running past on one side. IV.158.1 They inhabited this spot for six years; but in the seventh year the Libyans offered to lead them to a better site and persuaded them to leave. IV.158.2 And the Libyans took them from there and removed them towards the west, and, so that the Greeks did not see the best of the sites as they passed through, they calculated the time of day so they passed by it during the night. The name of this site is Irasa. IV.158.3 And they took the Greeks to a spring said to be sacred to Apollo and said: 'Men of Greece, here is a fitting place for you to settle; for here the sky has holes in it.' IV.159.1 During the lifetime of Battos the founder, who ruled for forty years, and that of his son Arkesilas, who ruled for sixteen, the Cyrenaeans who lived there were the same number as had originally been sent to the colony; IV.159.2 but under the third king, called Battos the Fortunate, the Pythia in a proclamation encouraged all Greeks to sail to settle Libya with the Cyrenaeans; for the Cyrenaeans were inviting others to an apportionment of the land. IV.159.3 The words of the oracle were: 'Whoever comes to lovely Libya after The land has been apportioned, I say will later regret it.' IV.159.4 A large crowd of people collected at Cyrene and the neighbouring Libyans, who were being deprived of a large amount of land, and their king, whose name was Adikran, because of their loss of land and insulting treatment from the Cyrenaeans, sent to Egypt and handed themselves over to the protection of Apries, the king of Egypt.

Herodotus, Founding of Cyrene - Grinnos is the Theran king - Don't know where Libya is - 7 year drought--> eventually found city in Libya - failure to solve the ainigma - Battos goes to colony - fisherman guides them to Plateia - Libyans help them find a new city - Battos means king... etymology of words - divine influence on Herodotus

Leonidas and the Greeks, knowing they were going to their deaths, advanced now much farther than before into the wider part of the pass. Throughout the day before they had sallied out into the narrow way and fought there, guarding the defensive wall. Now, however, they joined battle outside the narrows and many of the barbarians fell, for the leaders of the companies beat everyone with whips from behind, urging them forward. Many of them were pushed into the sea and drowned. Far more were trampled alive by each other, with no regard for who perished. Since the Greeks knew they must die at the hands of those who had come around the mountain, they displayed the greatest strength they had against the barbarians, fighting recklessly and desperately.

Herodotus, Histories - Showing valor knowing you are going to die but earn your kleos - Davide later depicting kleos of Leonidas - Whips--> showing force of the barbarians, not doing this for love of country but for government - Spartans doing it for bravery and arete

"If I fail to punish the Athenians, let me be no child of Darius, the son of Hystaspes, the son of Arsames, the son of Ariaramnes, the son of Teispes, [and let me be no] son of [Atossa, the daughter of] Cyrus, the son of Cambyses, the son of Teispes, the son of Achaemenes!"

Herodotus, Histories - importance of the lineage--> shows Herodotus is familiar with Persian Geneology - Referencing Xerxes

Vainly does Pallas strive to appease great Zeus of Olympus;Words of entreaty are vain, and so too cunning counsels of wisdom.Nevertheless I will speak to you again of strength adamantine.All will be taken and lost that the sacred border of CecropsHolds in keeping today, and the dales divine of Cithaeron;Yet a wood-built wall will by Zeus all-seeing be grantedTo the Trito-born, a stronghold for you and your children. Await not the host of horse and foot coming from Asia,Nor be still, but turn your back and withdraw from the foe.Truly a day will come when you will meet him face to face. Divine Salamis, you will bring death to women's sonsWhen the corn is scattered, or the harvest gathered in.

Herodotus, Histories Second pythia the Athenians pay for gives them an ainigma they want Themistokles interprets wooden wall as ships--> mirroring Odysseus as crafty man who survives compared to Leonidas as Achilles, the strong man who dies

The other races in Europe differ from one another, both as to stature and shape, owing to the changes of the seasons, which are very great and frequent, and because the heat is strong, the winters severe, and there are frequent rains, and again protracted droughts, and winds, from which many and diversified changes are induced. These changes are likely to have an effect upon generation in the coagulation of the semen, as this process cannot be the same in summer as in winter, nor in rainy as in dry weather; wherefore, I think, that the figures of Europeans differ more than those of Asiatics; and they differ very much from one another as to stature in the same city; for vitiations of the semen occur in its coagulation more frequently during frequent changes of the seasons, than where they are alike and equable. And the same may be said of their dispositions, for the wild, and unsociable, and the passionate occur in such a constitution; for frequent excitement of the mind induces wildness, and extinguishes sociableness and mildness of disposition, and therefore I think the inhabitants of Europe more courageous than those of Asia; for a climate which is always the same induces indolence, but a changeable climate, laborious exertions both of body and mind; and from rest and indolence cowardice is engendered, and from laborious exertions and pains, courage. On this account the inhabitants of Europe are than the Asiatics, and also owing to their institutions, because they are not governed by kings like the latter, for where men are governed by kings there they must be very cowardly, as I have stated before; for their souls are enslaved, and they will not willingly, or readily undergo dangers in order to promote the power of another; but those that are free undertake dangers on their own account, and not for the sake of others; they court hazard and go out to meet it, for they themselves bear off the rewards of victory, and thus their institutions contribute not a little to their courage.

Herodotus, Land, Water and places - Othering through the mechanism of land--> maybe adaptive that they don't have to work as much - think this causes genetic changes - again making a delination between east and west - courage as a virtue coming from change of weather and democracy

The Spartiates have given their kings these prerogatives: two priesthoods, of Zeus Lakedaimon and Zeus Ouranios, and the power to declare war against any country they might choose; none of the Spartiates is allowed to hinder this, and if one should, then he is put under a curse. When they take the field, the kings are the first to go and the last to return; on campaign they are guarded by a hundred picked men; and on their expeditions they can use as many animals as they wish, and they keep for themselves the skins and chines of all that are sacrificed. VI.57.1 This is in war, and in peace time their other prerogatives are as follows: whenever a sacrifice takes place at public expense, the kings are the first to sit down to dinner and are the first served, each being given twice as much of everything as the other guests; theirs is the right of making the first libation and they get the skins of the sacrificed animals. VI.57.2 On the first and seventh days of every month each of them is given by the state a perfect victim for sacrifice at the temple of Apollo and a bushel of barley and a Lakonian quart of wine, and at all public games they have the privilege of specially reserved seats. It is their duty to appoint whomever of the citizens they wish as proxenoi and each of them chooses two Pythioi; the Pythioi are officials sent to Delphi, and they eat with the kings at public expense. VI.57.3 If the kings do not attend dinner they are each sent at their houses two choinikes of barley and a kotyle of wine, and when they are present they are given double rations of everything; they are awarded this same honour when they are invited to dinner at the houses of private citizens. VI.57.4 They guard the oracular responses, and the Pythioi also have knowledge of these. The kings have the sole right to make decisions on specific matters: concerning an heiress whom she should marry, if her father has not betrothed her, and concerning public roads. VI.57.5 And if anyone wants to adopt a child, he must do it in the kings' presence. And they sit beside the elders in council, of whom there are twenty- eight; and if they are not present, those of the elders who are most closely related to them have the prerogatives of the kings and cast two votes and a third for themselves.... VI.58.3 If one of the kings dies in war, they prepare a likeness of him and carry it to burial on a finely strewn bier. And when they bury a king, no public business takes place for ten days and no election is held, but they spend all these days in mourning. VI.59 They also have another custom corresponding to Persian usage; when the king has died and another king is installed, the new incumbent cancels the debts of any of the Spartiates who owes money to the king or treasury. Amongst the Persians also when a king comes to the throne he remits outstanding tribute owed by all his cities.

Herodotus, The Prerogatives of Spartan Kings - Priests in kingship and war power--> polis religion intertwined = Kings have to stay with the vanguard and show courage--> for this reason they eat more and get honors at the table fo being served first - get the skins of sacrifice, key in a polis religion - Pick proxy for Delphi - Honoring a king for ten days--> respecting both religious and military prowess - cancel debts compared to Persians--> is this a dig? Herodotus is anti-Persia

Wretches, why do you linger here? Rather flee from your houses and city,Flee to the ends of the earth from the circle embattled of Athens!The head will not remain in its place, nor in the body,Nor the feet beneath, nor the hands, nor the parts between;But all is ruined, for fire and the headlong god of war speeding in a Syrian chariot will bring you low.

Herodotus, the Oracle of Delphi - Telling pithy phrase - payment to hear the oracle - later altered answer from different oracle - no ainigma here

"But I will give men as the price for fire an evil thing in which they may all be glad of heart while they embrace their own destruction." So said the father of men and gods, and laughed aloud. And he bade famous Hephaestus make haste and mix earth with water and to put in it the voice and strength of human kind, and fashion a sweet, lovely maiden-shape, like to the immortal goddesses in face; and Athena to teach her needlework and the weaving of the varied web and golden Aphrodite to shed grace upon her head and cruel longing and cares that weary the limbs. And he charged Hermes the guide, the Slayer of Argus, to put in her a shameless mind and a deceitful nature. So he ordered."

Hesiod, Theogony - woman seen as divine punishment for men acquiring fire - women are object of desire as undoing - Gods create a monster with beautiful gifts that men cannot help but lust after

First of all, get a house, and a woman and an ox for the plough--a slave woman and not a wife, to follow the oxen as well--and make everything ready at home, so that you may not have to ask of another, and he refuse you, and so, because you are in lack, the season pass by and your work come to nothing.

Hesiod, Works and days - need a slave woman to farm - one of the very first requirements - ox and slave--> behind slave is degrading

"I maintain that one who aspires to treat correctly the human regimen must first acquire knowledge and discernment of human nature (physis) in general—knowledge of its primary constituents and thorough knowledge (diagnosis) of the components by which it is controlled.....""But I have discovered these things, as well as the forecasting (prognosis) of an illness before a patient falls sick, based on the direction in which is the excess. For diseases do not arise among people all at once; they gather themselves gradually before appearing with a sudden spring. So I have discovered the symptoms shown in a patient before health is mastered by the disease, and how these are to be replaced by a state of health.

Hippocrates, On Regimen - Lots of medical terms like diagnosis and prognosis taken from Hippocrates - believing in the need for human intervention rather than waiting for the gods to cure an ailment - Still swearing by the gods and showing some components of religiosity

"Up now, dear Phoebus, go cleanse from Sarpedon the dark blood, when thou hast taken him forth from out the range of darts, and thereafter bear thou him far away, and bathe him in the streams of the river, and anoint him with ambrosia, and clothe him about with immortal raiment, and give him to swift conveyers to bear with them, even to the twin brethren, Sleep and Death, who shall set him speedily in the rich land of wide Lycia. There shall his brethren and his kinsfolk give him burial with mound and pillar; for this is the due of the dead."

Homer, Iliad - Apollo caring for Sarpedon - Zeus recognizing he cannot intervene to save his son or else other gods will too - Hypnos and Thanatos--> Eurymedon vessel of contention - proper burial rites very important

"Glaukos, why is it that we two are held in honour above all with seats, and messes, and full cups in Lycia, and all men gaze upon us as on gods? now it behoves us to take our stand amid the foremost Lycians, and confront the blazing battle that many a one of the mail-clad Lycians may say: "Verily no inglorious men be these that rule in Lycia, even our kings, they that eat fat sheep and drink choice wine, honey-sweet: nay, but their might too is goodly, seeing they fight amid the foremost Lycians."

Homer, Iliad - Glaukos and Sarpedon - Showing the valor of Homeric society gives heroes special status - Like kings of Sparta, get to eat first and drink first

fertile island lies slantwise outside the Cyclopes' harbour, well wooded and neither close to nor far from shore. Countless wild goats inhabit it, since there is nothing to stop them, no hunters to suffer the hardship of beating a path through its woods, or to roam its mountaintops. There are no flocks, and no ploughed fields: but always unsown, and untilled it is free of mankind and nurtures only bleating goats. The Cyclopes have no vessels with crimson-painted prows, no shipwrights to build sound boats with oars, to meet their need and let them travel to other men's cities, as other races visit each other over the sea in ships, no craftsmen that is who might also have turned it into a fine colony.

Homer, Odyssey - Greeks vs. Cyclops--> representation of the outsider capturing the Greek imagination - living in cave, uncivilized - living alone and outside the law - not even a human - seeing land as place to colonize - no agriculture - stranded on the island

"My pain focuses on you,when one of those bronze-clad Achaeans leads you off in tears, ends your days of freedom. If then you come to Argos as a slave,working the loom for some other woman, fetching water from Hypereia or Messeis,against your will, forced by powerful Fate,then someone seeing you as you weepmay well say: 'That woman is Hector's wife.He was the finest warrior in battle when they fought for Troy.' Someone will say that,and it will bring still more grief to you,to be without a man like that to save youfrom days of servitude. May I lie dead, hidden deep under a burial mound,before I hear about your screaming,as you are dragged away."

Iliad, Homer - Hector acknowledging the horror of losing a war and Andromache entering into slavery - would rather be dead than see it - Andromache taken to Neoptolemus for sex work and raped - Fall from grace through simple expedience of war... is this justice?

Hail, son of Aphrodite. For other gods keep at a distance, Or have no ears, Or no existence; and they heed not us - But you are present, Not made of wood or stone, a genuine god. We pray to you. First of all give us peace, O dearest god - For you are lord of peace -

Ityphallic hymn - honoring General coming to Athens - Living person seen as a prayer and semi-divine--> like how we think of celebrities - Elevating a human to the rank of God 300 years before Christ

So spake he, and Patroklos arrayed him in gleaming bronze. The greaves first he set about his legs; beautiful they were, and fitted with silver ankle-pieces; next he did on about his chest the corselet of the swift-footed son of Aiakos, richly-wrought, and spangled with stars. And about his shoulders he cast the silver-studded sword of bronze, and thereafter the shield, great and sturdy; and upon his mighty head he set the well-wrought helmet with horse-hair crest, and terribly did the plume nod from above; and he took two valorous spears, that fitted his grasp.

Iliad, Homer - ekphrasis used to describe arming - repeated with Hector--> oral poetry repetition makes it easier for the poet to remember - bronze important in the bronze Age

On that pyre's highest point they laid out the corpse, hearts full of sorrow. Then, in front of the pyre, they flayed and made ready many sturdy sheep and shambling cattle with twisting horns. From all these, great-hearted Achilles took the fat, using it to cover up the corpse from head to foot, piling skinned carcasses around it. Next, he placed on toptwo-handled jars of oil and honey, leaning them against the bier. Then, crying with grief, Achilles threw four strong-necked horses quickly on the pyre. Patroclus had owned nine dogs who ate beside his table. Slitting the throats of two of them, Achilles tossed them on the pyre. Then, with his bronze, he butchered those twelve noble sons of the courageous Trojans, his feelings grimly set on this atrocity.

Iliad, Homer - similar to lefkandi - Sacrifice important in Agrarian culture - giving up the animals - human sacrifice rare but still sometimes happen - Tendency to distance ourselves from emotion in archaeology but we get true grief reverberating through time here - bronze notable in the bronze age

Now I understand—I must have lost my mind to bring you here,from that savage country, to a Greek home. You were truly evil then—you betrayed your father and the land that raised you.But the avenging fury meant for you the gods have sent to me. You slaughtered your brother in your home, then came aboard our fine ship, the Argo. That's how you began. When you married me and bore my children, in your lust for sex and our marriage bed, you killed them. No woman from Greece would dare to do this, but I chose you as my wife above them all, and that has proved to be a hateful marriage—it has destroyed me.You're not a woman. You're a she-lion. Your nature is more bestial than Scylla,the Tuscan monster.

Jason, Euripides Medea - savage--> idea of the barbarian frequent in Greek othering with the negative connotation after the Persian war - Divine idea of fate in this that the Gods sent you - Lust--> doubles standard ok for Jason to remarry because he's lustful but not ok for Medea to feel passion - 20 years after Perikles citizenship law - Greece--> delineating between customs of Greek women and others - she-lion, creating a monster of another woman bestial forms of the woman beneath

"After you have dedicated a temple to Zeus Skyllanios and Athena Skyllania, divided the people into phylai and created obai, and established a Gerousia of 30 including the archagetai, then from time to time assemble between Babyka and Knakion, and there introduce and repeal measures; but the Damos must have the decision and power."

Lykourgas and the Great Rhetra - showing engrained institutions of Spartan society - Some power of the Damos (later amended to reduce this) - oligarchy with the gerousia of 30 old powerful men - archegetai kings of Spartans lead them in battle

"My father left me nothing, and I have only ceased supporting my mother since her death two years ago. I have, as yet, no children to take care of me. I possess a trade that can give me but little assistance: I already find it difficult to continue doing it myself, and I have been unable to purchase someone to take over for me."

Lysias Speech - impoverished man needing payment from the state - relying on family inheritance difficult - needing to take up crafts to support one's self

"You know stranger, I've seen a lot of athletes,And you don't look like one to me at all.You look more like the captain of a merchant ship, Plying the seas with a crew of hired handsAnd keeping a sharp eye on his cargo,Greedy for profit. No, you're no athlete."

Odyssey, Homer Book 8 competitions with the Phaeacians - shifting model of power from strength to economic - insulting Odysseus but also introducing different kind of hero - trader v. athlete shifting ideals near the end of the Iron Age as trading resumes

I was judged of age in the archonship of Theopompos, and was appointed choregos for tragedy, spending 30 minas, and, two months later at the Thargelia, 2,000 drachmas where I won with a male chorus, as well as 800 drachmas in the archonship of Glaukippos on pyrrhic dancers at the Great Panathenaia. 2 In the same archonship I also won with a male chorus at the Dionysia, spending 5,000 drachmas including the dedication of the tripod, and, in the archonship of Diokles, 300 on a cyclic chorus at the Lesser Panathenaia. In the meantime I was trierarch for seven years and spent six talents. 3 And though I have incurred such expenses and been daily in danger on your behalf on service abroad, nevertheless I made contributions, one of 30 minas and one of 4,000 drachmas, to special taxes (eisphorai). And when I returned in the archonship of Alexias, I immediately produced games at the festival of Prometheus, and won a victory, after spending 12 minas. 4 And afterwards I was made choregos for a children's chorus and spent more than 15 minas. In the archonship of Eukleides, I was choregos for comedy for Kephisodoros and won, spending, including the dedication of the costumes, 16 minas. I was also choregos at the Lesser Panathenaia with beardless pyrrhic dancers and spent 7 minas. 5 I have won a victory with a trireme in the competition at Sounion, spending 15 minas; and this is apart from sacred embassies and processions of maidens in honour of Athena Polias (arrhephoriai) and other such duties, in which my expenditure has been more than thirty minas. If I had wanted to perform my liturgies according to the actual regulations, I would have spent less than a quarter of what I have enumerated.

Lysias, On a charge of Taking bribes - choregos: pay for choruses - Trierarch: pays for trireme - eisphorai: taxes on rich when the Athenians had need of a fleet - display of euergetism - public offering choruses for entertainment - paid lots for sacred embassies--> showing eusebia or piety to disavow a charge

"The baby was crying, being deliberately provoked by our slave girl into behaving like this because my wife's lover was in the house." I took her to a friend's home, and said that I knew about everything that was going on in my house. "So you," I said, "you can have your choice, either to be beaten and thrown into the mill and suffer endless torture, or to confess the whole truth, receive no punishment, but instead be pardoned by me for the wrongs you have done. Tell me no lies, but speak the whole truth."

Lysias, On the murder of Eratosthenes - Maid forced to take side - Frequency of physical punishment for slaves in this world - Need for honesty - Still blaming slave for wrongdoing anyways even if she escapes punishment

It is Eratosthenes of Oe who is doing this; he was screwing not only your wife, but many others besides; he makes an art of it." With these words, sirs, she took off; I was at once perturbed; all that had happened came into my mind, and I was filled with suspicion.

Lysias, on the murder of Erotosthenes - Eratosthenes taking property of multiple men by having sex with wives - Euphiletus relaying to a jury why he was right to kill Eratosthanes

Eratosthenes, sirs, entered, and the maid-servant roused me at once, and told me that he was in the house. Bidding her look after the door, I descended and went out in silence; I called on one friend and another, and found some of them at home. I took with me as many as I could among those who were there, and so came along. Then we got torches from the nearest shop, and went in; the door was open, as the girl had it in readiness. We pushed open the door of the bedroom, and the first of us to enter were in time to see him lying down by my wife; those who followed saw him standing naked on the bed. I gave him a blow, sirs, which knocked him down, and pulling round his two hands behind his back, and tying them, I asked him why he had the insolence to enter my house. He admitted his guilt; then he besought and implored me not to kill him, but to exact a sum of money. To this I replied, "It is not I who am going to kill you, but our city's law, which you have transgressed and regarded as of less account than your pleasures, choosing rather to commit this foul offence against my wife and my children than to obey the laws like a decent person. "

Lysias, on the murders of Eratosthenes - Gynaikonitis and andron division - law allowing him to kill this man for taking property - violating the sanctity of the house

My father left me nothing, and I ceased maintaining my mother on her death only two years ago, and I do not yet have any children to look after me. I possess a trade from which I can obtain only slight support, which I work at with difficulty, and I am as yet unable to procure someone to relieve me of this. I have no other income besides this pension and if you deprive me of it, I am in danger of ending up in the most dreadful position.

Lysias, on the refusal to grant an invalid - rare cases where man cannot support himself and state pays - inheritance importance and generational wealth

You may be sure that we are as well aware as you of the difficulty of contending against your power and fortune, unless the terms be equal. But we trust that the gods may grant us fortune as good as yours, since we are just men fighting against unjust, and that what we want in power will be made up by the alliance of the Lacedaemonians, who are bound, if only for very shame, to come to the aid of their kindred. Our confidence, therefore, after all is not so utterly irrational. When you speak of the favour of the gods, we may as fairly hope for that as yourselves; neither our pretensions nor our conduct being in any way contrary to what men believe of the gods, or practise among themselves. Of the gods we believe, and of men we know, that by a necessary law of their nature they rule wherever they can. And it is not as if we were the first to make this law, or to act upon it when made: we found it existing before us, and shall leave it to exist for ever after us; all we do is to make use of it, knowing that you and everybody else, having the same power as we have, would do the same as we do. Thus, as far as the gods are concerned, we have no fear and no reason to fear that we shall be at a disadvantage. But when we come to your notion about the Lacedaemonians, which leads you to believe that shame will make them help you, here we bless your simplicity but do not envy your folly. The Lacedaemonians, when their own interests or their country's laws are in question, are the worthiest men alive; of their conduct towards others much might be said, but no clearer idea of it could be given than by shortly saying that of all the men we know they are most conspicuous in considering what is agreeable honourable, and what is expedient just. Such a way of thinking does not promise much for the safety which you now unreasonably count upon.

Melian Dialogue, Thucydides - Melos in 416 approached by Athenian invasion - Melos says gods are on their side because they have done nothing wrong - Athenians say the gods rule where they must like men--> expansion of imperialism, divine right to rule - Conflict arising in the 400s with the sophists about whether the gods are genuinely good or not - Justice for the Melians is fair treatment whereas for the Athenians it is the rule of the more powerful party

(1) God. Good Fortune. (2) Damis son of Bathykles proposed the motion: concerning the matters raised by the Therans (through their spokesman) Kleudamas son of Euthykles, so that the city may prosper and the people of Cyrene be fortunate, we grant the Therans (5) citizenship according to ancestral custom, which our forefathers instituted, both those who founded Cyrene from Thera and those who stayed in Thera, just as Apollo gave to Battos and to the Therans who founded Cyrene good fortune if they abided by the sworn agreement which our forefathers concluded with them when (10) they sent out the colony in accordance with the injunction of Apollo the Founder (Archagetas). With good fortune. It has been resolved by the people that the Therans should continue to have equal citizenship in Cyrene according to the same conditions; and that all Therans who dwell in Cyrene should take the same oath as the others once (15) swore and shall be assigned to a tribe and phratry and nine hetaireiai. This decree shall be inscribed on a white marble stele and the stele be placed in the ancestral temple of Pythian Apollo, and the sworn agreement, which the colonists made when they sailed to Libya with (20) Battos from Thera to Cyrene, shall also be inscribed on the stele. As to the expenditure which is necessary for the stone or inscription, let the superintendents of the accounts provide it from Apollo's revenues. The sworn agreement of the settlers. It has been resolved by the assembly; since Apollo spontaneously told Battos (25) and the Therans to colonize Libya, it has been decided by the Therans to send Battos to Libya as founder (archagetas) and as king, and for the Therans to sail as his companions; they are to sail on equal and similar terms according to family, and one son is to be enlisted [...] the adults and of the other (30) Therans the free-born [...] are to sail. And if the colonists establish the settlement, any of their relatives who sail afterwards to Libya are to share in citizenship and magistracies and be allotted portions of the unowned land. But if they do not establish the settlement and the Therans are unable to assist it, (35) and they are oppressed by hardship for five years, they shall depart without fear to Thera from that land to their own property and be citizens. Whoever refuses to go when the city sends him shall be liable to the death- penalty and his property shall be confiscated. And the man who harbours or hides him, whether a father his son or a brother his brother (40) is to suffer the same as he who refuses to sail. On these conditions those who were to remain there and those who were to sail to found the settlement concluded a sworn agreement and cursed those who should transgress it and not abide by it, whether those settling in Libya or remaining there. They made wax images and burnt them, calling down this curse, (45) after everyone had gathered together, men and women, boys and girls: 'he who does not abide by this sworn agreement but transgresses it shall melt away and dissolve just like the images, both himself and his descendants and his property, but those who abide by the sworn agreement, both those (50) who sail to Libya and those who stay in Thera, shall have abundant good things, both themselves and their descendants.'

Oath of the Founders - 4th century but taken from 7th century text - Now lost - Often taken down and reused in buildings - Citizenship between mother-city and colony - geometrically planned cities with allotment - stay for 5 years

The old slave woman, holding his leg and rubbing with flat palms, came to that place and recognized the scar. She let his leg fall down into the basin. It clattered, tilted over, and the water spilled out across the floor. Both joy and grief took hold of her. Her eyes were filled with tears, her voice was choked. "Nanny! Why are you trying to destroy me? You fed me at your breast! Now after all my twenty years of pain, I have arrived back to my home. You have found out; a god has put the knowledge in your mind. Be silent: no one must know, or else I promise you, if some god helps me bring the suitors down, I will not spare you when I kill the rest, the other slave women, although you were my nurse."

Odyssey, Homer - Eurykleia as nurturing figure in Odysseus's life who knows him well - Bathing done by another person - probably spent more time with him than his parents - Odysseus showing she is still his property - Would still kill her if she gives him away because he has the right

"Come, my love,let's get into bed—make love together. Hephaestus is not home. No doubt he's gone to visit Lemnos and the Sintians,those men who speak like such barbarians."Ares spoke. To Aphrodite having sex with him seemed quite delightful. So they went off to bed and lay down there together. But then the crafty net made by Hephaestus' ingenuity fell round them, so they couldn't move their limbs or lift their bodies.

Odyssey, Homer - Showing the anthropomorphism of the Gods - Gods making mistakes here - Plato and Xenophanes disapprove of this Homeric depiction of the gods as flawed

I am here now. I suffered terribly for twenty years, and now I have come back to my own land. I see that you two are the only slaves who welcome my arrival...I promise, if some god brings down the noble suitors by my hands, I will give each of you a wife and wealth, and well-constructed houses, near my own. You two will be Telemachus' brothers... Then both [Eumaeus and Philoetius] burst into tears. They threw their arms around Odysseus and kissed his face, and hugged him, overjoyed at seeing him. Odysseus embraced them back and kissed them.

Odyssey, Homer - good slaves v. bad slaves - family slaves as property - treat as family with loyalty - goatherd and swineherd

Beside these she set a cup, a magnificent work Nestor had brought from home,studded with gold. There were four handles on it,around each one a pair of golden doves was feeding.Below were two supports.

Odyssey, Homer Cup of Nestor A joke later in archaeology with a flimsy cup - ekphrasis - gold implies the trading of goods with the east

The descender lies with his back on the ground, holding barley-cakes kneaded with honey, thrusts his feet into the hold and himself follows, trying hard to get his knees into the hole. After his knees the rest of his body is at once swiftly drawn in, just as the largest and most rapid river will catch a man in its eddy and carry him under. After this those who have entered the shrine learn the future, not in one and the same way in all cases, but by sight sometimes and at other times by hearing. The return upwards is by the same mouth, the feet darting out first.

Pausanias - Cult of hero Trophonius - lie with back on ground and barley cake - birth imitation for enlightenment - barley feeling of agriculture

"Callipateira, being a widow, disguised herself exactly like a gymnastic trainer, and brought her son to compete at Olympia. Peisirodus, for so her son was called, was victorious, and Callipateira, as she was jumping over the enclosure in which they keep the trainers shut up, bared her person. So her sex was discovered, but they let her go unpunished out of respect for her father, her brothers and her son, all of whom had been victorious at Olympia. But a law was passed that for the future trainers should strip before entering the arena."

Pausanias -- Greek geographer Description of Greece, about the Olympics Women not allowed at Olympic games - Women defined in terms of the father - interstate sanctuary importance of competition and glory

"So died these men as became Athenians. You, their survivors, must determine to have as unfaltering a resolution in the field, though you may pray that it may have a happier issue. And not contented with ideas derived only from words of the advantages which are bound up with the defence of your country, though these would furnish a valuable text to a speaker even before an audience so alive to them as the present, you must yourselves realize the power of Athens, and feed your eyes upon her from day to day, till love of her fills your hearts; and then, when all her greatness shall break upon you, you must reflect that it was by courage, sense of duty, and a keen feeling of honour in action that men were enabled to win all this, and that no personal failure in an enterprise could make them consent to deprive their country of their valour, but they laid it at her feet as the most glorious contribution that they could offer. For this offering of their lives made in common by them all they each of them individually received that renown which never grows old, and for a sepulchre, not so much that in which their bones have been deposited, but that noblest of shrines wherein their glory is laid up to be eternally remembered upon every occasion on which deed or story shall call for its commemoration. For heroes have the whole earth for their tomb; and in lands far from their own, where the column with its epitaph declares it, there is enshrined in every breast a record unwritten with no tablet to preserve it, except that of the heart. These take as your model and, judging happiness to be the fruit of freedom and freedom of valour, never decline the dangers of war. For it is not the miserable that would most justly be unsparing of their lives; these have nothing to hope for: it is rather they to whom continued life may bring reverses as yet unknown, and to whom a fall, if it came, would be most tremendous in its consequences. And surely, to a man of spirit, the degradation of cowardice must be immeasurably more grievous than the unfelt death which strikes him in the midst of his strength and patriotism!

Perikles Funeral oration, Thucydides - direct reference to the coffins of these men - erotic language of passion--> again men are active as the lovers or ones doing the loving to the feminine Athens - Similar sense of arete proven by these men--> Homeric code apparent throughout Greece and especially in Sparta... are the Athenians and Spartans more similar than they appear - Both also against cowardice

We possess a constitution which does not imitate the laws of our neighbours: in fact we are an example to others rather than imitating anyone else. And the constitution's name is democracy, because the majority manage its affairs, not just a few; as regards the laws, everybody is equal when private disputes are being settled, and as regards the criteria used to pick out anyone for office, what counts is not his belonging to a particular class, but his personal merit, while as regards poverty, as long as he can do something of value for the city, no one is prevented by obscurity from taking part in public life. II.37.2 We conduct our political life with freedom, especially freedom from suspicion in respect of each other in our daily business, not being angry with our neighbour if he does as he pleases, not even giving him the sort of looks which, although they do no harm, still hurt people's feelings.... II.38.2 And because of the city's size, all kinds of things are imported from all over the earth, so that it seems just as natural to us to enjoy the goods of other men as those of our own production.... II.40.1 We love good things without extravagance and we love wisdom without cowardice; we use wealth as an opportunity for deeds rather than as something to boast about, and there is nothing disgraceful for anyone in admitting poverty—what is disgraceful is not taking steps to escape it. II.40.2 In the same people there is a concern at the same time for their own affairs and for those of the city, and even those primarily concerned with their own business are not lacking in knowledge of the city's affairs; indeed, we are unique in considering the man who takes no part in the affairs of the city not as one who minds his own business, but as one who is totally useless.

Perikles's Funeral Oration in Thucydides' history of the Peloponnesian war - Not imitating other constitution - exemplar model of the state - example in education, philosophy, the arts, government - majority of citizens and a direct democracy with a more concrete state - even impoverished people are equal in the law - ekklesia to vote on issues - jury selection by lot - comparison to oligarchic Sparta - also showing democracy through military--> equality in the phalanx and navy related to people dying for the city - Idea of moderation--> loving virtues but not to the extent that they turn into vices

55 Yet after one thing and another, Battos' ancient prosperity still attends us,A tower of the city and brightest light To strangers. From him even loud-roaring Lions fled in fear,When he let loose on them his speech from overseas; 60 And Apollo Archagetas gave The wild beasts to dread fear,So his oracles for Cyrene's lord should not be unfulfilled.... 72 And he (Apollo) celebrates in song my Well-loved glory that comes from Sparta; From there sprang 75 The Aigeidai who came to Thera,My forefathers, not without the gods, but some destiny led them; The feast abounding in sacrifices We received from there, Karneian Apollo, and 80 In your banquet we honour The well-built city of Cyrene, Which is held by bronze-armoured strangers Trojans, the sons of Antenor. For they came with Helen, When they saw their fatherland in smoke 85 In war. With kindness that chariot-driving nation Was welcomed with sacrifices by men who came with gifts, Whom Aristoteles (Battos) led, in swift ships Opening a deep path in the sea.He built greater groves for the gods, 90 Made a straight-cut level path for Apollo's Processions, which shield men from ill,Sounding with the tramp of horses, A paved road, where now apart at the far end of the agora he lies in death. He was blessed amongst men 95 While he lived, and afterwards a hero worshipped by the people. And apart, before the palace, lie others who have found death Holy kings....

Pindar, Pythian 5 - Battos's people--> polis identified by mythical founder Lykourgas and Erectheus - Importance of athletic competition and piety in the Greek world - Lions--> eastern influence - paid to write poems in athletic victory Apollo told Battos to found the city Sparta--> Thera--> Cyrene

"But at a later time there occurred portentous earthquakes and floods, and one grievous day and night befell them, when the whole body of your warriors was swallowed up by the earth, and the island of Atlantis in like manner was swallowed up by the sea and vanished; wherefore also the ocean at that spot has now become impassable and cannot be searched, being blocked up by the shoal mud which the island created as it settled down."

Plato on Atlantis, Timaeus - Mysterious land--> possibly Bronze Age destruction of Thera with Santorini - Capturing imagination of people centuries later

"The sexes were not two as they are now, but originally three in number; there was man, woman, and the union of the two...""...the man was originally the child of the sun, the woman of the earth, and the man-woman of the moon, which is made up of sun and earth..."

Plato's symposium - searching for your other half - subversive notion with range of sexual identities instead of women being purely for male desire

"And we are unanimous in accusing the Cretans of fabricating the story of Ganymede: because they believed that their laws had come from Zeus, they have also attached this story to the god, thinking that they could reap the fruit of this pleasure and say that they were following the god's example. But that is the realm of myth."

Plato, Laws - Plato against pedastery - Says Cretans using myth to justify unlawful behavior - in sophist tradition, seeing gods as only doing good things

"For this reason are the works of Pericles all the more to be wondered at; they were created in a short time for all time. Each one of them, in its beauty, was even then and at once antique; but in the freshness of its vigor it is, even to the present day, recent and newly wrought. Such is the bloom of perpetual newness, as it were, upon these works of his, which makes them ever to look untouched by time, as though the unfaltering breath of an ageless spirit had been infused into them."

Plutarch, Life of Perikles - Talking about swiftness of building program - investing in the Athenian people--> economic project - beauty crown jewel of Athens - money circulating through the community - showing importance of piety - democracy with work available for the vast majority

Lykourgos was so eager for this form of government (the elders) that he brought an oracle from Delphi about it, which they call a 'rhetra'. 6.2 It runs as follows: 'After dedicating a temple to Zeus Skyllanios and Athena Skyllania, forming tribes (phylai) and creating obai, and setting up a gerousia of thirty including the archagetai (founder- leaders), then from season to season apellaze between Babyka and Knakion so as to introduce and rescind (measures); †to the people should belong the agora† and the power.' 6.3 In this, 'forming phylai' and 'creating obai' refer to the division and allocation of the populace into groups, of which the former he named phylai, the latter obai. The kings are meant by archagetai, and to 'apellaze' is to hold an assembly, because he referred the origin and cause of his constitution to Pythian Apollo. 6.4 They now call Babyka...and Knakion Oinous; and Aristotle says that Knakion is a river and Babyka a bridge.... 6.6 When the populace was assembled, Lykourgos allowed no one except the elders and the kings to put forward a proposal, but the people had the supreme authority to decide upon one which these laid before them. 6.7 Later on, however, when the people distorted and did violence to the motions by taking bits away and adding to them, the kings Polydoros and Theopompos added this to the rhetra: 6.8 'If the people should choose a crooked ordinance (rhetra), the older-born and leaders are to set it aside,' that is they should not ratify it, but withdraw it entirely and dismiss the assembly, since they were altering and remodelling the proposal contrary to what was best. 6.9 And they persuaded the city that the god had commanded this addition, as Tyrtaeus perhaps recalls in these lines.

Plutarch, Lykourgous - Delphi influence on founding the colony - Plutarch himself a priest at Delphi - Oligarchic origins with 30 old men on Gerousia - archegetai as the kings - later modifying the constitution to limit the power of the people even further - Gods in a sense often abused as end all be all

(1) [It was reso]lved by the boule and the pe[ople; (2) (the tribe) A]kamantis [held] the prytany, [.]nasippos was secretary, Ne[...]des presided, Leo[n pr]oposed the motion: (5) this d[ec]r[ee is to be re]corded [for th]e Phaselites; whatever [c]a[us]e of action arises at Ath[ens involving] one of the [Ph]aselit[e]s, [the c]ase shall be tried at Ath[e]n[s] befo[re (10) the po]lemarch, just as for the Ch[ians, and] in no other place whatsoever. Oth[er cas]es will b[e] tried on treaty terms in accorda[nce with the existing] treaty with the Pha[selites]; the [...] (15) shall be abolished. And if a[ny other of th]e magistrates accepts a c[ase against] any Phaselite [..., i]f he convic[ts him, the convicti]on shall be void. [And] i[f (20) anyone viol]a[t]es what has been dec[reed, he shall o]w[e] ten thousand d[rachmas sac]red to Athena. Th[is decr]ee is to be record[ed by the secre]tary of the boule (25) [on a sto]ne [stele] and set [up on the acropolis] at the [ex]pense of th[e Phaselites] vacat

Relations with the phaselites 469-450 - Prytany: council of 50 men from the boule who live in the Tholos - Special right to have case tried by the polemarch instead of other jury for loyalty - again paid for by the people of Phaselites to show some Athenian domination - Have to go to Athens to have case tried--> still showing some imperialism

[If a ... ] man [wishes] to be purified from elasteroi, having made a proclamation from wherever he wishes and whenever in the year he wishes and in whatever [month] he wishes and on whatever day he wishes, having made the proclamation whatever directions he wishes, let him purify himself. [And on] receiving (him, i.e. the elasteros), let him give (water) to wash with and a meal and salt to this same one, and having sacrificed a piglet to Zeus, let him go out from it, and let him turn around; and let him be addressed, and take food for himself and sleep wherever he wishes. If anyone wishes to purify himself, with respect to a foreign or ancestral one (sc. elasteros), either one that has been heard or one that has been seen, or anyone at all, let him purify himself in the same way as the autorrektas (homicide?) does when he is purified of an elasteros. Having sacrificed a full-grown (sheep) on the public altar, let him be pure. Having marked a boundary with salt and having performed aspersion with a golden (vessel), let him go away. Whenever one needs to sacrifice to the elasteros, sacrifice as to the immortals. But let him slaughter (the victim so that the blood flows) into the earth.

Sacred Law from Selinous - superstitious people - sacrifice animals to the gods above and pour libations for below - similar to homicide--> great offense - holocaust--> name for the sacrifice of the entire animal - salt and water purification

He seems to me equal to the gods that man whoever he is who opposite yousits and listens close to your sweet speakingand lovely laughing — oh itputs the heart in my chest on wingsfor when I look at you, even a moment, no speaking is left in meno: tongue breaks and thin fire is racing under skin and in eyes no sight and drumming fills earsand cold sweat holds me and shakinggrips me all, greenerthan grass I am and dead — or almost I seem to

Sappho - rare female voice coming through - equation to the gods, semi-mythological figure - beauty of language and knowledge of rhetoric/literature

In the beginning, the god made the mind of woman in different ways. He made one from the bristling sow, for whom everything in the house lies disordered, scattered on the ground amid the filth. And she, unwashed in unwashed clothes, grows fat sitting in the shit.

Semonides - saying woman grew out of shit, 20 types of women, all compared to animals, very offensive - only one good female archetype is the bee

For to the common people I gave so much power as is sufficient, Neither robbing them of dignity, nor giving them too much, And those who had power, and were marvelously rich, Even for these I contrived that they suffered no harm I stood with a mighty shield in front of both classes, And suffered neither of them to prevail unjustly.

Solon again unclear - letting low classes serve in assembly - showing importance of moderation in power - balancing out canceling some debts and not others - very vague

And many Athenians sold into slavery — some justly, some not — did I bring home to their god-founded land, while others,Having fled their debts under Necessity's compulsion, no longer spoke the Attic tongue (since they wandered to all parts of the earth),And others here, bound in shameful servitude and trembling before the harsh character of their masters, I set free. I achieved these things, forcefully yoking force and justice together,and I proceeded on the course that I had promised.

Solon's poetry - Justice inherent in slavery for Solon--> just like Aristotle again mention of canceling debts and freeing people - a not vague again - yoke makes them sound like animals

For often evil men are rich, and good men poor; But we will not exchange with them Our virtue for their wealth since one abides always, While riches change their owners every day On this point the greatest mother of the Olympian spirits, black Earth, might best bear Witness in the court of Time, she from whom I once Lifted the boundary stones that had been fixed everywhere: Before she was in slavery, now she is free.

Solon's poetry - Wealthy taking up land of the poor, passing laws to redistribute land and cancel debts - literal freeing from debt bondage - little detail in poetry

Jocasta: What is it to lose your country? A great suffering?Polyneices: The greatest. Even worse than people say.Jocasta: What is its nature? Why is exile so hard?Polyneices: One thing is worst. A man cannot speak out.Jocasta: But this is slavery, not to speak one's thoughts!

Sophocles, Oedipus - losing country--> idea of patriotism and struggle of the migrant - often becoming enslaved because of loss of country - metics lacking same power as citizens

"(The Cretans) have a peculiar custom in regard to love affairs, for they win the objects with their love, not by persuasion, but by abduction; the lover tells the friends of the boy three or four days beforehand that he is going to make the abduction; but for the friends to conceal the boy, or not to let him go forth along the appointed road, is indeed a most disgraceful thing, a confession, as it were, that the boy is unworthy to obtain such a lover; and when they meet, if the abductor is the boy's equal or superior in rank or other respects, the friends pursue him and lay hold of him, though only in a very gentle way, thus satisfying the custom; and after that they cheerfully turn the boy over to him to lead away; if, however, the abductor is unworthy, they take the boy away from him."

Strabo on Cretan pedastery - hierarchy of men - erates is the lover and eromenos is the beloved - active and passive roles in pedastery -

"The temple of Aphrodite [at Corinth] was so rich that it owned more than a thousand temple slaves---prostitutes---whom both free men and women had dedicated to the goddess. And therefore it was also on account of these temple-prostitutes that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, "Not for every man is the voyage to Corinth."

Strabo, Geography - dedications of slaves like votives to show piety - getting pleasure from sexual interactions intertwined with religion - wealth from sex

(5) [...] in respect of which he den[ounces or indicts (someone), let him pr]osecute. If he prosecutes [...(let pledges be taken from him by)] the denouncer or the prosecutor. [...] are to be provided for them by the ap[oikistai (leaders) to obtain good] omens on behalf of the colony, [however many (10) the]y resolve. They shall elec[t ten men] as geonomoi, one from (each) tribe; these are to distribu[te the land.] And [Dem]okleides shall have [full p]owers to establish the c[olony], in the b[est way] he can. They shall leave [the prec]incts which have been set apart a[s they are, (15) and] not consecrate [ot]hers. And [they shall bri]ng a cow and a p[anoply] to the Grea[t] Panathenaia [and] a phallos [to the Dionysi]a. If anyone wages w[ar against the] colonists' [territ]ory, th[e cities] shall come to their aid [as quickly as] possible in accordance with the agreements whi[ch when (20)...] was secretary were drawn [up for the citi]es in Thrace. An[d] they shall write [these things on a stel]e and set it up on the acropolis; the colonists are to pr[ovide t]he stele at th[eir own expense.] And [i]f anyone proposes a decree contrary to th[e stele or (25) a spea]ker counsels or [attempts] to invit[e (someone else) to res]cind or put an end to anything of what has been v[oted], he is to be [deprived of citizen rights] as are [his] children [and his pr]operty is to belong to the state and [a tith]e [be gi]ven to the [goddess], unless the coloni[sts] themselves [...(30) req]uest. All [th]e soldiers who are enroll[ed to go as settlers], when they have com[e to Athens], are to be at Brea as se[ttlers within thi]rty days. [They shall le]ad out the colony within thir[ty days.] And [A]ischines shall accompany them and pr[ovide (35) the mon]ey vacat B (36) [Ph]antokles proposed the motion: concerning the col[o]ny at Brea, (let it be) as Demokl[e]ides proposed; and Phantokle[s] (40) shall be introduced by (the tribe) E[r]echtheis, the tribe holding the prytan[y], to the boule in it[s] first session; and thetes and ze[u]gitai are to go to [B]rea (45) as the colo[n]ists.

The founding of the Colony at Brea - omens--> culture focused on haruspicy, augury, very superstitious - cow and armor--> again showing that they are part of the Athenian empire - Colonists have to pay for the inscription showing their own submission to be erected on Athenian acropolis--> Athenians revel in power and domination - Poorer people in thetes and zeugetai leaving for hopes of new land or the rich want to get rid of them

Now among the slaves and metics at Athens there is the greatest uncontrolled wantonness; you can't hit them there, and a slave will not stand aside for you. I shall point out why this is their native practice: if it were customary for a slave (or metic or freedman) to be struck by one who is free, you would often hit an Athenian citizen by mistake on the assumption that he was a slave. For the people there are no better dressed than the slaves and metics, nor are they any more handsome.

The Old Oligarch - slaves and citizens look alike - perhaps product of democratic systems - suggesting biological difference with hansomeness - dressing similarly--> probably exaggeration

"Of all the causes of defection, that connected with arrears of tribute and vessels, and with failure of service, was the chief; for the Athenians were very severe and exacting, and made themselves offensive by applying the screw of necessity to men who were not used to and in fact not disposed for any continuous labour. In some other respects the Athenians were not the old popular rulers they had been at first; and if they had more than their fair share of service, it was correspondingly easy for them to reduce any that tried to leave the confederacy. For this the allies had themselves to blame; the wish to get off service making most of them arrange to pay their share of the expense in money instead of in ships, and so to avoid having to leave their homes. Thus while Athens was increasing her navy with the funds which they contributed, a revolt always found them without resources or experience for war."

Thucydides Peloponnesian war - Athenians become more exacting as they expand empire and demand things from the Delian league - small populations preferred money to ships--> creating Athens as a naval center and preventing revolt but also ironically increasing democracy and tyranny - More economical to have Athens as naval center - phoros very exacting tribute

"To this day the building shows signs of the haste of its execution; the foundations are laid of stones of all kinds, and in some places not wrought or fitted, but placed just in the order in which they were brought by the different hands; and many columns, too, from tombs, and sculptured stones were put in with the rest."

Thucydides on the Themistoklean wall - Built after Persian sack of Athens - remaking out of old religious items, cannot be destroyed have to be reused - very hasty

"I believe that the truest cause of the conflict, though unstated during the negotiations, was that Athens, as a result of its growing power and the fear this caused in Sparta, made war inevitable."

Thucydides, History of the Peloponnesian war - Putting blame on his own people--> grudge - Showing growing greed from defeat of Persians influencing right to rule - often mistranslated in Greek - Sparta feared power of Athens but also Corinth encouraged them to go to war

People in good health were all of a sudden attacked by violent heats in the head, and redness and inflammation in the eyes, the inward parts, such as the throat or tongue, becoming bloody and emitting an unnatural and fetid breath. [3] These symptoms were followed by sneezing and hoarseness, after which the pain soon reached the chest, and produced a hard cough. When it fixed in the stomach, it upset it; and discharges of bile of every kind named by physicians ensued, accompanied by very great distress. [4] In most cases also an ineffectual retching followed, producing violent spasms, which in some cases ceased soon after, in others much later. [5] Externally the body was not very hot to the touch, nor pale in its appearance, but reddish, livid, and breaking out into small pustules and ulcers.

Thucydides, History of the Peloponnesian war, - Shown in sharp contrast to Perikles's funeral oration - Questioning whether Athens truly is the shining city upon the hill that Perikles envisions - diagnosing problems of the city like Hippocrates: loss of law, religion, proper burial rites - grossness of the city and ends up killing Perikles because they are in such close proximity - visceral reaction

"For our part, we will not make a long speech no one would believe, full of fine moral arguments--that our empire is justified because we defeated the Persians, or that we are coming against you because of an injustice you have done... Let's work out what we can on the basis of what both sides truly accept: we both know that decisions about justice are made in human discussions only when both sides are under equal compulsion; but that when one side is stronger it gets as much as it can, and the weak must accept that.

Thucydides, Melian dialogue 416 When Athenians come to Melos - Justice as one's power, slaughtering others because you can if they don't fold to imperialism - Melos as neutral but seen as the enemy because they simply are not Athens

"But do not take up arms yet. Let us first send and remonstrate with them: we need not let them know positively whether we intend to go to war or not. In the meantime our own preparations may be going forward; we may seek for allies wherever we can find them, whether in Hellas or among the Barbarians, who will supply our deficiencies in ships and money. ...If [the Athenians] listen to our ambassadors, well and good; but, if not, in two or three years' time we shall be in a stronger position, should we then determine to attack them. Perhaps too when they begin to see that we are getting ready, and that our words are to be interpreted by our actions, they may be more likely to yield; for their fields will be still untouched and their goods undespoiled, and it will be in their power to save them by their decision."

Thucydides, Peloponnesian war - Archidamos, cautious Spartan king led raids on Attica - first ten years named after him - Recommending more caution and delay - Showing less bellicose with monarchy than democracy--> group polarization

"For in the hour of trial Athens alone among her contemporaries is superior to the report of her. No enemy who comes against her is indignant at the reverses which he sustains at the hands of such a city; no subject complains that his masters are unworthy of him. And we shall assuredly not be without witnesses; there are mighty monuments of our power which will make us the wonder of this and of succeeding ages... For we have compelled every land and every sea to open a path for our valour, and have everywhere planted eternal memorials of our friendship and of our enmity."

Thucydides, Perikles Funeral oration - hierarchical thinking of the Greeks in superlative - Need to suppress enemies to show power - Monuments to power in architecture--> his building program - We have the best stuff, increased trading around the Aegean His ideal vision: individuals advance through merit, public service is valued, and privacy of the individual is respected. It emphasizes equality before the law, the Athenian taste for games and festivals and the attractive surroundings provided by the city. Public and private, wealth and hard work, leisure and recreation, all are combined into a single harmonious whole, complemented by the city's importance.

"In short, I say that as a city we are the school of Hellas, while I doubt if the world can produce a man who, where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility, as the Athenian. And that this is no mere boast thrown out for the occasion, but plain matter of fact, the power of the state acquired by these habits proves. For Athens alone of her contemporaries is found when tested to be greater than her reputation, and alone gives no occasion to her assailants to blush at the antagonist by whom they have been worsted, or to her subjects to question her title by merit to rule. Rather, the admiration of the present and succeeding ages will be ours, since we have not left our power without witness, but have shown it by mighty proofs; and far from needing a Homer for our panegyrist, or other of his craft whose verses might charm for the moment only for the impression which they gave to melt at the touch of fact, we have forced every sea and land to be the highway of our daring, and everywhere, whether for evil or for good, have left imperishable monuments behind us. Such is the Athens for which these men, in the assertion of their resolve not to lose her, nobly fought and died; and well may every one of their survivors be ready to suffer in her cause.

Thucydides, Perikles funeral oration - Athens as the shining city - example for all the Greeks in democracy, philosophy, the arts, architecture - Greater than reputation--> Delian league and expanding empire - Dying for one's country--> act of patriotism and love of the polis - putting down insurrections of the Delian league

"For what you possess, to speak plainly, is a tyranny. It may have been wrong to acquire your empire, but it would be folly to give it up."

Thucydides, Perikles funeral oration - Now that you have the power, you can't relent - Athens imposing democracies elsewhere while also demanding loyalty - Can't look weak now by stopping--> why they are so persistent v. Sparta in war

On the other hand, if I must say anything on the subject of female excellence to those of you who will now be in widowhood, it will be all comprised in this brief exhortation. Great will be your glory in not falling short of your natural character; and greatest will be hers who is least talked of among the men, whether for good or for bad."

Thucydides, Perikles funeral oration - best woman is the invisible one - not seen, kept in private space - never talked about woman

"We love beauty while practising economy, and we love wisdom without being enervated."

Thucydides, Perikles funeral oration - showing moderation of the Athenians while praising them (ironic because Spartans have a similar notion in eunomia) - This is the ideal citizen: a man ready to fight for his community, a man who appreciates the beautiful, a man who values learning as much as military skill. Pericles links this to political participation, valuing debate and not as empty rhetoric but as the life-blood of real democracy.

To die after falling in the vanguard is a good thing For a brave man doing battle on behalf of his native land. But to leave his city and rich fields To go begging is of all things the most painful, 5 Wandering with a dear mother and aged father And with small children and a wedded wife. Hateful shall he be amongst those, to whom he comes Giving way to poverty and hateful penury, And he shames his family, and belies his noble form, 10 And every dishonour and misery follow. Thus there is no concern for a wanderer Nor respect nor posterity hereafter. Let us fight with courage for our country, and for our children Let us die and never spare our lives. 15 Young men, remain beside each other and fight, And do not begin shameful flight or fear, But make your spirit great and brave in your heart, And do not be faint-hearted when you fight with men; Your elders, whose knees are no longer nimble, 20 Do not flee and leave them, those who are old. For this is shameful, that fallen in the vanguard An older man should lie before the youngsters, His head already white and his beard grizzled, Breathing out his brave spirit in the dust, 25 Holding his bloody genitals in his own hands—Things shameful for the eyes and a sight to inspire wrath, His flesh naked; but all things are seemly for a young man, While he has the splendid flower of lovely youth, Wondrous for men to behold, and desirable to women 30 While he is alive, and handsome when he has fallen in the vanguard. But let each man plant himself stoutly and stay with both feet Firmly stood upon the ground, biting his lip with his teeth.

Tyrtaeus - 2nd Messenian war poem around 650 BC - Subjugating the Messanians - Combining being a general and Poetry - Holding the line with shields as a closed system - Trying to exploit gaps in the line - have to supply your own armor--> some class exclusion - Guys on wings lightly armored troops - with it or on it embodied here - showing gruesomeness of war--> he would know as a general - Military state needing motivation marching into war

Let each man plant himself stoutly and stay with both feet Firmly stood upon the ground, biting his lip with his teeth, His thighs and calves below and breast and shoulders Covered with the belly of his broad shield; 25 In his right hand let him shake his mighty spear,And let him wave the dreadful crest above his head;In the doing of mighty deeds let him learn to do battle,And not stand beyond the missiles holding his shield,But let each man go close hand-to-hand and with his long spear 30 Or his sword let him wound and take his foe.Let him set foot beside foot, rest shield against shield, Crest on crest, and helmet on helmetAnd let him fight his man with breast approached to breast, Holding either his sword hilt or his long spear. 35 And you, light-armed soldiers, crouching beneath the shield One from one side, one from another, cast your great sling-stones And hurl your smooth spears at them,Standing beside the men in heavy armour.

Tyrtaeus - more of the phalanx formation - oddly democratic formation for Spartan society relying on others - light armored soldiers are poorer and on the wings

He who falls in the vanguard and loses his dear lifeHas brought honour to his city and his people and his father,25 Many times through his breast and bossed shieldAnd breastplate pierced through from the front.Young and old together lament him,And all the city mourns with deep regret;His tomb and children are notable amongst men30 And his children's children and all his family after;His great glory and his name will never perish,But even though underground he becomes immortal,For it was while he nobly stood and foughtFor country and children that raging Ares took him.35 But if he escape the fate of death that brings long woe,And victorious wins the glorious boast of his spear,All honour him, young and old alike,And he after much contentment goes to Hades;As he ages he has distinction amongst the citizens, nor does any 40 Wish to harm either his reputation or his right.All alike in the seats of council, both the young, his age group, And his elders, give way to him.Now let every man strive to reach the peak of this prowessAnd in his heart let him never relax from war.

Tyrtaeus, Rewards of Courage - With it or on it - Courage is important to keep the Spartan army together - Family prestige--> like in the Odyssey with Telemachus - Reputation is everything in the ancient world - how much is this just convincing oneself to go to war?

In the year that Themistokles was archon, Thyaine and Malthake dedicated an embroidered, purple chitoniskos on a frame... Phile (dedicated) a belt. Pheidylla (dedicated) a woman's white himation on a frame. Mneso (dedicated) a green coat. Nausis (dedicated) a billowy woman's himation with a broad purple border. Kleo (dedicated) a shawl. Phile (dedicated a chiton with) a border. Teisikrateia an embroidered kandys(a garment with sleeves). Melitta (dedicated) a white himation and chitoniskos, rags. Glykera, wife of Xanthippos (dedicated) a chitoniskos with border, purple but faded, and two small capes. Nikolea (dedicated) a linen chiton, around the base. Aristodamea dedicated an ivory mirror with handle, by the wall.

Women at Brauron - important space for feminine sacrifice - showing maturation, needing to appease a virgin goddess - thanking for special moments in maturity - purple seen as expensive dye - Mirrors, distinctly feminine objects

"...the leaders of the conspiracy, however, put it this way, that it was they who knew the secret of all the others—Helots, freedmen, lesser Spartiatae, and Perioeci; for whenever among these classes any mention was made of Spartiatae, no one was able to conceal the fact that he would be glad to eat them raw."

Xenophon Hellenica - Everyone hating the Spartiate - problem with the inequality of the oligarchic system - clear hierarchy

"How do masters treat lazy servants? Don't they control their lecherousness by starving them? Prevent them stealing by locking up anywhere they might steal from? Stop them running away by putting them in fetters? Drive out their laziness with beatings? What do you do when you find one of your servants is like this?" "I punish them with every kind of misery, until they behave as a slave should."

Xenophon Memorabilia, - Suggestion of starving the slave--> deprivation of needs at the most basic level - beating is common and depicted in comedy as funny - laziness of the master--> kind of going against the idea of slavery as natural if the master has vice - misery intended for the slave to be obedient by conditioning

The people, realizing that it is impossible for each of the poor to offer sacrifices, hold banquets, set up shrines and govern a great and beautiful city, have discovered a way of having sacrifices, shrines, festivals and sanctuaries. So the city sacrifices numerous victims at public expense, but it is the people who banquet and who are allocated the victims. 2.10 And while some of the wealthy have their own private gymnasia, baths and dressing-rooms, the people have built for their own use many wrestling-schools (palaistrai), dressing-rooms and bath-houses; and the mob enjoys far more of these than the aristocrats and the wealthy.

Xenophon, Constitution of the Athenians - City pays for sacrifices at public expense - Redistribution of wealth with bathing, dressing rooms, wrestling showing true democracy Liturgy: group prayer Polis religion: binding the people together through coming together "mob" a negative view of democracy like Aristotle

Lykourgos then noticed that the Spartans just like the rest of the Greeks were living at home, and, realizing that this was responsible for their taking most things too easily, brought the common messes (syskania) out into the open, considering that this would reduce disobedience of orders to a minimum. 5.3 He assigned them a ration of corn, so that they would neither be gorged nor hungry. But they get many additional foods supplied from hunting expeditions; and there are times when the rich also contribute wheaten bread instead; so the table is never bare until they separate and go to their quarters, but neither is it extravagantly supplied. 5.4 He also put an end to the compulsory drinking of wine, which undoes both body and mind, and allowed each man to drink when he was thirsty, thinking that this would be the least harmful and most pleasurable way of drinking.

Xenophon, Constitution of the Spartans - eunomia--> moderation not gluttany - perhaps keeping body fit for military service - rations important in war too - Wine not compulsory or no need to assume dominant behavior - not praising drinking--> funny similar problem today

Other Greeks who claim to be educating their sons in the best possible way, as soon as the boys understand what is said to them straightway set over them servants as their escorts (paidagogoi), and send them to masters to learn letters and music and the exercises of the wrestling-school. In addition they soften their sons' feet with sandals, and coddle their bodies with changes of clothes; and they allow them as much food as their stomachs can take. 2.2 But Lykourgos, instead of each man privately appointing slaves as paidagogoi, gave the responsibility of the boys' charge to one of those from whom the most important offices are appointed, who is called the supervisor of education (paidonomos). He gave him the authority to muster the boys and oversee them, correcting them severely if any of them were lazy. He also gave him some of the older youths as scourge-bearers, so that they could punish them, when need be, and the result is that great self-respect and obedience are present in Sparta hand-in-hand. 2.3 And instead of softening their feet with sandals he ordered them to strengthen them by going barefoot, thinking that if they practised this they would go much more easily uphill, and descend more safely downhill, and that someone barefoot, if he were practised, would jump and spring and run more quickly than one in sandals. 2.4 And instead of being coddled with clothing, he thought that they should become accustomed to one cloak a year, considering that in this way they would be better prepared to face cold and heat. 2.5 He ordered the prefect (eiren) to provide just so much food that they would neither be weighed down from repletion nor lack experience of going hungry, thinking that those trained in this way would be better able, if they should have to, to toil without food, and last a longer time on the same food, if it were commanded, and need less cooked food, and be more tolerant of every kind of food and stay more healthy. He also considered that a regimen which made their bodies slim would do more to increase their height than one which dilated them with food. 2.6 On the other hand, so that they were not too distressed by hunger, though he did not allow them to take what they desired without trouble, he permitted them to relieve their hunger by occasionally stealing. 2.7 It was not because he was at a loss what to give them that he permitted them to contrive to provide their own food—no one, I think, could fail to see that. It is clear that anyone who is going to steal must both stay awake at night, and be deceitful and wait in ambush during the day, and have spies prepared if he is going to steal something. So all this shows that he trained the boys like this because he wanted them to be more devious at procuring supplies and more warlike. 2.8 Someone might say, 'Why, then, if he thought stealing a good thing, did he impose many strokes on one who was caught?' 'Because,' I reply, 'whatever men teach, they punish whoever does not do it well. So, the Spartans punish those who are caught for stealing badly.'

Xenophon, Constitutions of the Spartans - Best possible way--> all want to be the school of Hellas like in Perikles, here Xenophon says it is the Spartans - not coddling children showing military society with the agoge or training of men - preferring hard work, important to steal, limited clothing all part of eunomia and same with his food imposition - Semi-mythical founder as an explanation for Spartan virtues

You have doubtless heard that Nikias, son of Nikeratos, once acquired 1,000 men in the silver-mines and that he hired them out to Sosias the Thracian, on condition that Sosias pay him a clear obol per day, and always kept the numbers constant. (1,000 obols = 160 dr per day) And Hipponikos too had 600 slaves let out on the same terms who brought him a clear mina per day. (1 mina = 100 dr.)

Xenophon, Peroi - common to sell out slaves - hard work at silver mines - getting tons of money from this - Nikias, one of the most pious men thinking this is ok in Greek society