Podcasts about miltiades

The great conflict that we know today as the Greco-Persian Wars between a few independent city-states of ancient Greece and mighty Achaemenid Persian Empire is, in my opinion, one of the most fascinating and consequential in all of history.  More than just battles for territory and glory - they were clashes of culture, ideology, and power between East and West. The war saw legendary figures such as Leonides, The Great King Xerxes, Themistocles, Darius the Great, Miltiades, Mardonius, Artemisia, Kleomenes, and countless others in action.  Since most accounts of the conflict available to us come from Greek and Roman historians and writers of antiquity such as Herodotus, Plutarch, Diodorus Siculus, Aeschylus, the traveler Pausanias, Justin and others, our modern perspective is often shaped by their portrayal of a struggle between the freedom-loving Greeks and the tyrannical rulers of Achaemenid Persia—a narrative further popularized by films like 300.  However, as we will explore, the reality was far more complex.  Drawing on historical sources and the latest archaeological research, this series will explore everything from the causes of the conflict to its key figures, the various phases of the war, and its aftermath. This is the first of a series of 5 or 6 podcasts that will be released over the next few months.  Stay tuned for future episodes.  Contents:00:00  Rise of Cyrus the Great and the Persian Achaemenid Empire05:27 Ionians and Greeks in the Persian Empire14:29 A bit about Herodotus16:49 Trouble in Athens23:52 Earth and Water 28:04 Sparta (almost) Attacks!36:25 Aristagoras' Plan44:21 The Ionian Revolt49:10 The Battle of Lade50:09 Aftermath57:10 Thank You and PatronsSpecial thanks to Farya Faraji for the following musical compositions featured throughout the program: "Spantodhata's Warning""To Phrygia""In Pythagoras' Mind""The Apadana's Shadows""Immortals""Mater""In Sappho's Mind""Spring in Persepolis""Aíma""Apranik's Charge""March of Achaemenes""Hyrcanian Lullaby"Check out more of his work that spans across many countries, cultures and time periods: https://www.youtube.com/@faryafarajiYou can also find them on the albums:*Songs of Old Iran Vols. I & II**Voices of the Ancients Vols. I & II* Additional Music:Epidemic Sound"Genie's Bane""Interstate 895""One with the Tribe""Pepper Seeds""Keeping up with the Tarahumaras""Blood in Water""The Golden Spiral""The Sewers""Deer Hunt""Zero Remorse"Support the show

Dawgs 38-09-13 - Audition with Stuart Erwin Miltiades rescues small dog 

Today we're going way back in history to pre-democracy Greece to talk about Miltiades, a man who didn't take no shit and always got his revenge. He had a pretty good early life due to his dad being a famous badass chariot rider. Then things took a bit of a turn, but he kept pushing on, making his own legacy as the guy who took every opportunity to dick kick Darius and his Persian empire. And boy did he make the most of that opportunity. Tons of fun to be had here, and we even created a new word. So, enjoy!

In the darkest days of the Persian War when the armies of Xerxes were overrunning northern Greece, Athens faced destruction. The desperate Athenians consulted the oracle at Delphi, who answered, "For thus saith Zeus, that when all else within the land of Cecrops is wasted, the wooden wall alone shall not be taken." The British historian, George Cox agrees with many other authorities that the Greek statesman, Themistocles, bribed the oracle. Realizing that their survival depended upon a strong navy, he declared that the prophesy meant that the Persians would be defeated, not by fortifying Athens, but by "the fight at sea, for the fleet is your wooden wall." This book is a short history of the founding fathers of Athens, its lawgivers, tyrants, and generals: Solon, Peisistratos, Kleisthenes, Miltiades, Aristeides, and, above all, Themistocles.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In the darkest days of the Persian War when the armies of Xerxes were overrunning northern Greece, Athens faced destruction. The desperate Athenians consulted the oracle at Delphi, who answered, "For thus saith Zeus, that when all else within the land of Cecrops is wasted, the wooden wall alone shall not be taken." The British historian, George Cox agrees with many other authorities that the Greek statesman, Themistocles, bribed the oracle. Realizing that their survival depended upon a strong navy, he declared that the prophesy meant that the Persians would be defeated, not by fortifying Athens, but by "the fight at sea, for the fleet is your wooden wall." This book is a short history of the founding fathers of Athens, its lawgivers, tyrants, and generals: Solon, Peisistratos, Kleisthenes, Miltiades, Aristeides, and, above all, Themistocles.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In the darkest days of the Persian War when the armies of Xerxes were overrunning northern Greece, Athens faced destruction. The desperate Athenians consulted the oracle at Delphi, who answered, "For thus saith Zeus, that when all else within the land of Cecrops is wasted, the wooden wall alone shall not be taken." The British historian, George Cox agrees with many other authorities that the Greek statesman, Themistocles, bribed the oracle. Realizing that their survival depended upon a strong navy, he declared that the prophesy meant that the Persians would be defeated, not by fortifying Athens, but by "the fight at sea, for the fleet is your wooden wall." This book is a short history of the founding fathers of Athens, its lawgivers, tyrants, and generals: Solon, Peisistratos, Kleisthenes, Miltiades, Aristeides, and, above all, Themistocles.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In the darkest days of the Persian War when the armies of Xerxes were overrunning northern Greece, Athens faced destruction. The desperate Athenians consulted the oracle at Delphi, who answered, "For thus saith Zeus, that when all else within the land of Cecrops is wasted, the wooden wall alone shall not be taken." The British historian, George Cox agrees with many other authorities that the Greek statesman, Themistocles, bribed the oracle. Realizing that their survival depended upon a strong navy, he declared that the prophesy meant that the Persians would be defeated, not by fortifying Athens, but by "the fight at sea, for the fleet is your wooden wall." This book is a short history of the founding fathers of Athens, its lawgivers, tyrants, and generals: Solon, Peisistratos, Kleisthenes, Miltiades, Aristeides, and, above all, Themistocles.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

In the darkest days of the Persian War when the armies of Xerxes were overrunning northern Greece, Athens faced destruction. The desperate Athenians consulted the oracle at Delphi, who answered, "For thus saith Zeus, that when all else within the land of Cecrops is wasted, the wooden wall alone shall not be taken." The British historian, George Cox agrees with many other authorities that the Greek statesman, Themistocles, bribed the oracle. Realizing that their survival depended upon a strong navy, he declared that the prophesy meant that the Persians would be defeated, not by fortifying Athens, but by "the fight at sea, for the fleet is your wooden wall." This book is a short history of the founding fathers of Athens, its lawgivers, tyrants, and generals: Solon, Peisistratos, Kleisthenes, Miltiades, Aristeides, and, above all, Themistocles.Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This is a teaser of the bonus episode, Miltiades found over on Patreon.Travel back in time to fifth century BC Athens, where the life of Miltiades—a man whose lineage was synonymous with both nobility and concern—takes center stage. From the influence of his uncle, Miltiades the Elder, to the Olympic chariot racing triumphs of his family, we explore the ascent and inevitable downfall of this enigmatic leader. As we weave through the tapestry of Miltiades' life, we're reminded of the fickleness of fame, especially in the volatile political climate of ancient Athens. It's a story rich with the spoils of victory and the shadows of disgrace—a true reflection of the tumultuous era that shaped it.If you would like to hear more and support the series click on the Patreon link at the bottom of the page or you can head to my website to discover other ways to support the series, HereISupport the show

Welcome to Episode 211 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.This week we continue our discussion of Book Two of Cicero's On Ends, which is largely devoted Cicero's attack on Epicurean Philosophy. Going through this book gives us the opportunity to review those attacks, take them apart, and respond to them as an ancient Epicurean might have done, and much more fully than Cicero allowed Torquatus, his Epicurean spokesman, to do.Follow along with us here: Cicero's On Ends - Complete Reid Edition. Check any typos or other questions against the original PDF which can be found here.This week we move into Section XXI:XXI.You must either blame these examples, Torquatus, or must abandon your advocacy of pleasure. But what kind of advocacy is this, or what sort of case can you make out for pleasure, which will never be able to call witnesses either to fact or to character from among men of distinction? While we are wont to summon as our witnesses from the records of the past men whose whole life was spent in noble exertion, who would never be able to listen to the name of pleasure, on the other hand in your debates history is silent. I have never heard that in any discussion carried on by Epicurus the names of Lycurgus, Solon, Miltiades, Themistocles, Epaminondas were mentioned, men who are ever on the lips of all the other philosophers. Now however, seeing that we Romans also have begun to handle these subjects, what fine and great men will Atticus produce for us from his stores! Is it not better to say something of these men than to talk through such ponderous tomes about Themista? Let us allow such things to be characteristic of Greeks; though it is from them that we derive philosophy and all liberal arts; but still there are things which are not permitted to us, though permitted to them.The Stoics are at war with the Peripatetics. The one school declares that there is nothing good but what is moral; the other that it assigns the highest, aye, infinitely the highest value to morality, but that nevertheless there are some good things connected with our bodies and also some external to us. What a moral debate, what a noble disagreement! In truth, the whole struggle concerns the prestige of virtue. But whenever you discuss with your fellow disciples, you must listen to much that concerns the impure pleasures, of which Epicurus very often speaks. Believe me, then, Torquatus, you cannot maintain your doctrines, if you once gain a clear view of your own nature and your own thoughts and inclinations; you will blush, I say, for that picture which Cleanthes used to paint, certainly very neatly, in his conversation. He bade his audience imagine to themselves pleasure painted in a picture as sitting on a throne, with most lovely raiment and queenly apparel; the virtues near her as her handmaidens, with no other employment, and no thought of other duty, than to wait upon pleasure, and merely to whisper in her ear (if only painting could convey such meaning) to guard against doing anything heedlessly, which might wound men's feelings, or anything from which some pain might spring. We virtues, indeed, were born to be your thralls; we have no other function.XXII. Oh, but Epicurus says (this indeed is your strong point) that no one can live agreeably who does not live morally. As though I gave any heed to what he affirms or denies! The question I ask is, what statement is consistent for a man to make, who builds his highest good upon pleasure. What do you allege to shew that Thorius, that Hirrius, that Postumius, and the master of all these men, Orata, did not live very agreeable lives? He himself, as I mentioned already, asserts that the life of sybarites is not worthy of blame, unless they are utterly foolish, that is, unless they are subject to passion and fear. And when he proffers a remedy for both these conditions, he proffers im- munity to sybaritism. For if these two conditions are removed, he says that he finds nothing to blame in the life of profligates. You cannot therefore, while guiding all actions by pleasure, either defend or maintain virtue. For a man who refrains from injustice only to avoid evil must not be considered a good and just man; you know of course the saying, no one ts righteous, whose righteousness...; well, never suppose that any saying is truer.

Welcome to this bonus instalment of episodes for January. The Marathon mini series has been apart of the members episodes over on Patreon. For the month of January I have decided to make this series of 5 episodes available to all to say thank you for all the support over the year. Get in and listen when you can as they will go back to Patreon only at the start of February.Step into the past with us as we unfurl the mysteries of the ancient Battle of Marathon, a clash that shaped our history and sparked the creation of one of the world's most enduring athletic challenges. Will the true story of the first Marathon runner stand the test of time, or is it merely a fable woven by historians? In the heart of the episode, we dissect the legendary confrontation between the Athenians and Persians, analyzing their military tactics and the haunting void left by the missing Persian cavalry. We recount the Athenian victory, a chaotic battle at the shore, and the meticulous casualty reports from Herodotus, all while chasing the ghost of the fabled Marathon runner through the narratives of Plutarch and Lucian.Probe the depths of historical authenticity with us as we scrutinize the tales spun by ancient biographers, measuring their penchant for drama against Herodotus's grounded chronicles. Could the staggering endurance of a lone herald or an entire army on the march back to Athens be more than a legend? Our exploration goes beyond the celebrated victory to peer into the life of Miltiades, the strategic genius behind the Greek triumph. Join us on this journey through time as we tackle the challenges of piecing together truth from antiquity, leaving no stone unturned in our quest to separate fact from centuries-old fiction.Support the show

The Battle of Marathon is the reason you speak English, have representative government, and are free to worship according to the dictates of your own conscience. You owe an enormous debt of gratitude to Callimachus, Miltiades, and the rest of the unnamed Athenian soldiers who bravely stood in defense of their (and YOUR) life, liberty, and property. That small stretch of beach is a tiny hinge upon which the whole of history swung and it swung in our favor FOR SURE! #battleofmarathon #history #ancientgreece #ancienthistory #joewolverton #teacherofliberty #marathon #persia #persianwars #darius #callimachus #athens #greece #tyranny #truehistory #miltiades #sparta #immortals #battles #pivotal

This is part 6 of the Early Church History class. In the latter half of the second century, two kinds of Christians arose to defend the faith. On the one hand, apologists wrote defenses of Christianity directed at the Roman government. They responded to rumors, arguing that Christians were decent people who should be shown toleration. On the other hand, heresy hunters (or heresiologists) began to combat Christian groups that diverged significantly from apostolic Christianity, such as the Gnostics, Valentinians, and Marcionites. Today we'll briefly overview this fascinating period of Christianity when persuasion not coercion was the means to defeat one's opponents. Listen to this episode on Spotify or Apple Podcasts https://www.youtube.com/watch?v=43mIuUVqCK0&list=PLN9jFDsS3QV2lk3B0I7Pa77hfwKJm1SRI&index=6 —— Links —— More Restitutio resources on Christian history More classes here Support Restitutio by donating here Join our Restitutio Facebook Group and follow Sean Finnegan on Twitter @RestitutioSF Leave a voice message via SpeakPipe with questions or comments and we may play them out on the air Intro music: Good Vibes by MBB Attribution-ShareAlike 3.0 Unported (CC BY-SA 3.0) Free Download / Stream: Music promoted by Audio Library. Who is Sean Finnegan?  Read his bio here —— Notes —— Apologists (Defenders) of the 2nd C. - Quadratus (130?)- Aristo of Pella (c. 140?)- Aristides (c. 145)- Miltiades (c. 160-180?)- Justin Martyr (d. 165)- Athenagoras (c. 170-180)- Melito of Sardis (c. 170-180?)- Appolinaris of Hierapolis (170-180)- Tatian (d. 180?)- Theophilus of Antioch (c. 180-185)- Epistle of Diognetus (150-225) Quadratus of Athens (130) - addressed book to Hadrian (r. 117-138)- claimed to know people healed by Jesus Epistle of Diognetus (150-225) - author ideas: Hippolytus, Aristides, Pantaenus- common criticisms are that Christians are incestuous b/c we call each other brother and sister, cannibals b/c we eat body and blood of Jesus, atheists b/c we didn't believe in the gods, politically subversive b/c we didn't honor the emperor by offering incense to his statue- Diog. 5.1-17 provides an excellent example of an effective apologist Justin Martyr (100-165) - Stoic -> Peripatetic -> Pythagorean -> Platonist -> Christian- founded a school in Rome- claimed Greek philosophers accessed truth of the Logos, thus Christianity is not a novel religion- Justin addressed his case to the Roman emperor and his sons and the senate and the Roman people (First Apology 1.1-2)- Dialogue with Trypho employed the idea of heresy as defined by a key belief—resurrection (see chapter 80) Heresy Hunters - Justin (140-160)- Irenaeus (180-199)- Tertullian (200-213)- Hippolytus (200-230)- Eusebius (324)- Epiphanius (374-377)- Theodoret (452-453) Standard Arguments - too complicated- trace beliefs to heresiarch- unnatural interpretation of scripture- can't trace beliefs back to the apostles- perverted truth leads to perverted morals- new generations recycle old heresies Irenaeus of Lyons (130-202)- Argued against Valentinus, Marcus, Ptolemaeus, Saturninus, Basilides, Carpocrates, Cerinthus, Ebionites, Nicolaitans, Cerdo, Marcion, Tatian, the Encratites, Orphites, Sethians, Cainites, and others- Against Heresies (aka. The Refutation and Overthrow of Falsely Called Gnosis) intended to equip church leaders to protect their unsuspecting flock from getting tricked into believing any forms of Gnosticism Review - Apologists focused on defending Christianity against outsiders by writing to the Roman authorities and laying out a case for toleration.- Justin Martyr taught that Christianity had continuity with Greek philosophers who also accessed the Logos.- Heresy hunters (heresiologists) defended Christianity against insiders who had differing beliefs from theirs.- Christians fought heresy by using key beliefs they knew their opponents couldn't affirm and by labelling them.- Justin and Irenaeus emphasized resurrection and an ultimate kingdom on earth to exclude those who held varieties of Gnostic beliefs.

Second up for my Greco-Persian war series is the Battle of Marathon, fought in 490 BCE. The first time in living and recorded memory that a foreign invader attempted such a thing in Greece. Joining me to discuss the events is author and historian, Dr Owen Rees. Owen specialises in warfare in the ancient world and has a penchant for dissecting the psychological effects it had on the ancient psyche. I bring that specialisation to bear in concerning the aftermath of the battle, moreover Owen walks us through the build up to the conflict, the peculiarities of Athenian general Miltiades and gives a gripping retelling of the battle itself. For anyone interested in getting in touch with Owen, his links will be below. Aside from that, I hope you all enjoy and take good care.https://twitter.com/BadAncienthttps://twitter.com/reeshistoryhttps://www.buymeacoffee.com/spartanhistoryhttps://paypal.me/SpartanHistoryhttps://www.spartanhistorypodcast.com/https://www.facebook.com/spartanhistorypodcasthttps://twitter.com/Spartan_History

Today's episode is an adaptation of a Greek myth. When Athens is under attack by the Persian army Callimachus and Miltiades take the entire Athenian army out to meet them. Follow along as the swift Philippides saves the day.Draw us a picture of what you think any of the characters in this story look like, and then tag us in it on instagram @storiespodcast! We'd love to see your artwork and share it on our feed!!If you would like to support Stories Podcast, you can subscribe and give us a five star review on iTunes, check out our merch at storiespodcast.com/shop, follow us on Instagram @storiespodcast, or just tell your friends about us!Check out our new YouTube channel at youtube.com/storiespodcast. If you've ever wanted to read along with our stories, now you can! These read-along versions of our stories are great for early readers trying to improve their skills or even adults learning English for the first time. Check it out.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In a period of only about 100 years, Athens went from relative obscurity, to becoming an influential empire, to collapsing into ruin.My guest today will guide us through the dramatic arc of this city-state and the larger-than-life characters that contributed to it. His name is David Stuttard, and he's a classicist and the author of Phoenix: A Father, a Son, and the Rise of Athens, and Nemesis: Alcibiades and the Fall of Athens.We begin our conversation with the rise of Athens and why its aristocratic families decided to institute a radically democratic form of government. David then walks us through how the Persian invasion catapulted Athens to power in Greece. Along the way, David explains how a father and son named Miltiades and Cimon led Athens to power. We then shift our attention to the fall of Athens and how it was precipitated by the Peloppensian War with their one-time ally, Sparta. David introduces us to the made-for-Hollywood character that would play a pivotal role in Athens' fall — the handsome and charismatic aristocrat and serial traitor, Alcibiades. We end our conversation with the lessons we moderns can take from the rise and fall of Athens.Resources Related to the PodcastAoM Podcast #461: The Spartan RegimeAoM Podcast #710: The Spartans at ThermopylaeMiltiadesBattle of MarathonCimonAlcibiadesConnect With David StuddardDavid's Website

Episode 8.1 -  Ancient Greek Military StrategyHi, my name is Clayton Mills.  Welcome to ‘A Short Walk through our Long History' - a podcast where we look at the events of history, and try to see how those events shaped our modern world. Welcome to Episode 8.1 -  A side trip to look at ancient Greek military strategy and weapons.  Specifically hoplites and triremes.  I've mentioned that ancient Greece wasn't that large of a place, and they weren't as populous as some of the other larger empires that they fought against, but they were still somehow able to defeat many of their enemies.  Eventually, under Alexander the Great, they will conquer the largest area of land, and create the largest empire, that the world had ever seen, to that point, but we're not there yet. Today, I want to take a look at the technology, training, culture, and tactics that allowed Greece to be so successful militarily.  Different countries throughout history have had different advantages over their neighbors, and it's often these advantages that determine which country ends up being the strongest.  For example, Ancient Egypt had the advantage of a steady supply of water and good fertile soil, because of the Nile river.  This meant that they usually had plenty of food and water, which meant they could develop a pretty large population.  Food and population stability also creates wealth, so the Egyptians could afford a large army.  It often gets overlooked in history just how expensive it is to have an army.  Navies are even more costly.  And now there's air forces, and space forces, and man, it's really expensive!  The US budget for just defense spending last year (2021) was over $750 Billion.  With $750 billion in cash, you could buy ALL the real estate in Greece.  The US spent that in one year on just the military.  Unfortunately, none of that was used to destroy our federal government, which really seems to be the biggest threat that the US faces right now.  I mean, our own government is a bigger threat to our liberties and way of life than any other foreign government.  It's not like Mexico is massing a huge army on our southern border, planning to invade.A huge group of drug dealers and human traffickers, maybe.  Maybe they are invading, but it seems like our government is paying them to come.  Let's pay the invaders!  That seems like a good strategy to keep them from trying to come in illegally.  Yeh, we need some way to defend ourselves from our own government. Amies were expensive back in the ancient world as well, and to keep an army in the field, you had to feed them, move them with carts and horses, provide some of the equipment for them, and then pay them.  This all costs a lot of money.  This was also why there was so much looting and pillaging when an army captured a city.  It was a way that the soldiers got paid.  Soldiers could make a lot of money in a good looting.   This helped with their usually meager pay.  In fact, many soldiers took the job not because they got a bit of steady pay from the government, but because they might have the chance to loot Athens, or Sardis, or some wealthy city, whose army they had just defeated.  It could make you pretty rich, at least by the standards of the day.But back to my point, which was that if you wanted to have a good army, it helped to have a sizable population, decent food supply, and enough money to pay for an army.  But once you had an army, you kind of had to take them out and fight someone every so often, or the army would get restless and start fighting the local government.  So you had to have an army, but you also had to take them out from time to time and let them destroy your neighbors.  Another advantage that countries had, besides a good army, were their natural resources.  For example, in Mesopotamia, there's not a ready supply of tin or copper, which is what you need to make bronze weapons.  Every bronze-age empire in Mesopotamia had to go up into the hills to the northeast of the Tigris river, and try to capture the land where there were copper and tin mines.  So there was a resource constraint they had to overcome.  So let's look at the Greek natural advantages.  Greece had a relatively stable growing season, and reliable water supplies.  They didn't have a whole lot of farmland, because it was hilly and rocky, but they could grow olives, grapes, and other things besides farm crops.  Then, they have almost infinite coastline, so they have all these great harbors for ships.  With their ships, they would sail across the Aegean and then eventually the whole Mediterranean to trade what they had for things like wheat and other grains.  They were expert sailors and fishermen, so they were very at home on the water, unlike some other cultures.  The Egyptians, for example, almost never sailed out in the open waters of the Mediterranean, but instead kept to the calm waters of the Nile.  The Greek coastline also meant that they could do a lot of fishing.  So, if you like fresh fish cooked in olive oil, ancient Greece would have been a good place for you.  They also had decent land for raising sheep and goats.  The rocky, mountainous land was difficult to travel in, which meant that smaller city-states tended to the be the norm in Greece, rather than one big empire, even though they were all bound together by the same culture, language, gods, and often by treaties to support other city-states.  The mountainous terrain made it difficult to move armies around, so the Greeks were somewhat protected from neighboring tribes.  The Greeks had a lot of ships, so they could use the coastline and the sea to transport armies, which helped them be more mobile than some of their land-bound neighbors.  Also, Greece had its own supplies of copper, tin, and zinc, which meant they could make their own bronze weapons.  So despite being relatively small in terms of population, Greece had some advantages over Persia, Egypt, Assyria, and some of the other ancient empires.  [recorded to here]But now we get to the part that I think is interesting enough to make an extra episode about it.  Greek weapons and strategy, which was really one of their best advantages. The bit about geography was just background, but it helps explain why the Greeks fought in the way that they did.  Your average Greek soldier was not a professional soldier, but was only a soldier part-time, during the ‘campaigning' season, or when there was an outside threat.  The rest of the time, they were middle-class land owners, shop keepers, fishermen, or something like that.  I say middle-class, because to be a soldier you had to provide your own armor, helmet, shield, sword, and spear.  That took a bit of cash, so your subsistence farmer might not have been able to do that.  So all this stuff was made of bronze.  Bronze is made by taking copper, melting it, and mixing in tin, zinc, arsenic, or some other things.  Good bronze is much stronger than just copper, and it holds a better edge on a sword.  You hit a copper sword with a bronze sword, and the copper sword is going to just bend, or at least have a big dent in it.  So having good bronze weapons is an advantage over those who don't have them.  This is of course why this era is called the Bronze Age.  It is followed by the Iron Age, because once people figured out that they could make even stronger weapons with Iron (really, it was a type of steel), then those countries had an advantage over the peons who were still using bronze.  Classical Greece exists at the end of the Bronze Age, and just before the beginning of the Iron Age.  The Greeks had good bronze, and had become very adept at making bronze things, including the weapons and armor for their soldiers.A Greek foot soldier was called a hoplite, and there were also soldiers who were archers, and calvary as well.  Let's take a look at what foot soldier's equipment, because it's the Greek foot soldiers who really made the big difference in these famous battles.  I wish I could show you a picture, but hey, this is podcast.  Just google hoplite, and you can see a lot of pictures.  They were pretty cool looking.So a soldier would have a helmet made of bronze, usually with a big crest on the top, made with horsehair.  I honestly don't know why they added the horsehair crest, but it was a really common feature of helmets in the ancient world.  I guess they just thought it looked cool?  It does look cool, but it doesn't seem to be helpful in any other way.  The soldier also had a breastplate of bronze, that also covered their back.  These were heavy, at least 50 pounds.  Then they also had a large, round shield.   Their shields were a bit bigger than Captain America's shield, and instead of vibranium, they were made of just plain old bronze.  The shield was big enough to cover them from their shoulder to down below their hips.  But they were also heavy.  Soldiers also often had greaves, which are like tall bronze socks, that covered their shins.  They wore leather gauntlets on their forearms as well.  Some Greek soldiers had a form of armor called linothorax, which was a kind of tunic made of linen.  Doesn't sound very sturdy, does it?  Here you go, here's a nice loose t-shirt for armor.  That should work.  But apparently, they had a way of gluing together layers of linen, to make a sort of flexible, breathable cloth armor, that was much lighter and cooler than bronze.  Some people have recently tried to recreate this type of armor, and found that with several layers glued together, linen could indeed stop an arrow, or stop a sword from penetrating, which I find kind of amazing.  It's the ancient Greek equivalent of Kevlar.  For weapons, the hoplites usually carried a short sword, and a long spear.  The spear usually wasn't a throwing spear, they held on to it and basically stabbed people from a bit of a distance.  More on that in a minute.The Greek soldiers fought in a unit known as a phalanx.  The basic idea of a phalanx had been developed by the Sumerians, but the Greeks improved it.  They used a phalanx that was essentially a big square.  In a phalanx, the soldiers all fought as a unit, not as a mob of individuals just chopping at whomever they find next, like you see in the big battle scenes in the Lord of the Rings or other movies.  The soldiers lined up shoulder to shoulder, with their shield on their left arm.  The Shields protected themselves, and the soldier to their left.  With their right arm, they held their spear.  So the front line of the phalanx was a long line of shields, with spears sticking out of it.  The next line of soldiers, just behind the front line, also held up their shields, and would use them to push on the front line.  The Greeks used an 8 line phalanx, so they had 8 lines of soldiers.  The lines behind the front line would also point their spears out the front of the formation, so if an enemy got past the first set of spear points, they would meet more spear points.  So there was a lot of spear stabbing going on.  If the spears got dropped or broken, or the enemy was too close, they would use their swords.  The front line could also fall back through the second line, to change who was up front, and relieve the soldiers who where at the front, as they tired.It was a powerful formation, and if an enemy, like the Persians, used simple line sof soldiers, or let the soldiers run loose like a mob, the phalanx would basically crush the enemy line.  Think of it as a solid brick of soldiers, pushing its way through a loose crowd.  In the Battle of Marathon, the Greeks and the Persians both lined up in long lines across from each other, then started marching towards each other.   The Greeks had intentionally thinned out the center of their line, and set full phalanxes on their left and right flanks.  The Persians, who were much more lightly armored, had a different strategy for battle.  The Persians would unload an enormous volley of arrows, you know, ‘darken the sky with our arrows,' that stuff, then follow with a cavalry charge that would often break the enemy lines.  Then the foot soldiers would come in and defeat the enemy, often just by sheer numbers.  The Greek general at Marathon, Miltiades, had actually fought under the command of King Darius of Persia for a while, so he knew the Persian strategy.  He also knew that the cavalry was not with the Persian army, so he marched his troops out quickly, before the Persians expected them.  The Persian cavalry was away, on their way to Athens itself, hoping to perhaps take the unguarded city.  The Persian and Greek lines closed in on each other.  According to Herodotus, the Greeks covered the last 400 meters or so at a run, still in formation, which was an unusual tactic for them.  The Persian archers were firing away, but their arrows didn't do much damage against the Greek armor.   The Greeks phalanx formation had a system of holding up their shields, which created a sort of shield umbrella, so the arrows weren't effective.  The lines crashed into each other, and the hand-to-hand fighting began.  The Persians pushed forward in the center, where their best troops were, and the Greek center gave way, but then the thick Greek phalanxes on the flanks began to push the Persian lines in onto themselves.   The Persian lines collapsed, and their soldiers began to run for the boats.   The Greeks caught and killed many of them.  The stories say that the Greeks only lost about 190 men, while killing 6400 Persians.  This might be a bit of an exaggeration, but even so, it's clear that it was a very lopsided battle, and a huge victory for the Greeks.  The Persians that survived got on their boats and sailed back to Ionia, or what is now Turkey.  The Greek armor and their phalanx strategy had beaten the lighter, more mobile Persians.  The battle of Marathon turned back Darius, but Xerxes came back to Greece with a LOT more men.  But again, the Greeks had the advantage of their terrain.  When Xerxes' army met the Greeks, the Greek soldiers were defending a narrow mountain pass near the town of Thermopolyae.  The Greeks basically plugged the pass with a phalanx, and no matter how many troops Xerxes threw at them, they would not budge.  It wasn't until the Persians snuck around to attack the Greeks from behind that they were able to make any progress.  And as I said last episode, Leonidas sent most of the Greeks home, and stayed behind with the rest of the Spartans, and 700 other Greeks, to face the Persians.  The Spartans believed that the only way to return home was to return victorious.  Spartans weren't much for retreating.  Let's take a bit of time here to talk about the military culture of Sparta.  It was a unique thing in the ancient world.  I said a bit ago that most soldiers were farmers, shopkeepers, etc.  Not the Spartans.  They were the first place in the world that had a class of full-time, professional soldiers, and they took it very seriously.  The Spartans saw themselves as descendants of Hercules, or Heracles, if you like the Greek pronunciation better.  If you were a male citizen, you were a soldier.  If you were born a boy who was a citizen of Sparta, you were basically trained to be a soldier your entire life.  This was for the citizens of Sparta - Sparta had a lot of slaves who did most of the actual work.  Spartan women, who were married to a male citizen, were the ones who ran the households, ran the businesses, and kept watch on what the slaves were doing.  The men and boys were often off at camp, training.  So by they time they were old enough to be part of the army, the boys had had years of training, and knew what was expected of them.  The end result of all of this was that the Spartans were excellent warriors.  They were in great shape, they were trained to work as a unit, They understood battle tactics and strategy, and they all shared the belief that to die on the field of battle was the ultimate honor.  Supposedly, when a Spartan man left for a battle, his wife would hand him his shield, and say, ‘with it, or on it.'  Which meant, either return victoriously or return dead.  Now of course this is probably not what happened, but it does accurately depict something about Spartan culture.  Either win, or die.  And the Spartans usually won.  Or they died fighting, like at Thermopolyae. So while the Spartans had the best army of the ancient world, the Athenians were more focused on their navy.  Unlike Sparta, which was inland, Athens was right on the coast.  Part of what made Athens a great city was its substantial trade with other cities all across the Mediterranean.  So the Athenians knew how to sail, even in the choppy, unpredictable waters of the Mediterranean Sea.  The Greeks created the first battleship of the ancient world - the trireme.  The trireme was a long wooden ship, with a long pointed spike out in the front, just at the waterline.  This spike was designed to crash into the opposing ship, and poke a hole in it at the waterline, so it would take on water, which would make the ship sink.  Or in another tactic, they would drive the prow of the boat through the enemy's oars on one side, which basically rendered the other boat unusable.  They also had their version of the Marines -  most triremes had a group of hoplites on board who would jump onto the enemy boat, and engage in hand to hand combat.  They would then take over or destroy the enemy boat. The trireme had three rows of rowers, top, middle, and lower.  There were as many as 30 on each row, on each side.  For the math challenged, that's 180 rowers on a boat.  They could get up to about 8 miles per hour, which is a lot for a rowboat.  Also, they were big and heavy, so a big boat going 8 miles an hour with its long metal covered prow, crashing into another boat, would cause a lot of damage.  So naval battles were a huge mess - boats crashing into one another, hoplites boarding enemy vessels, fires, sinking, and lots and lots of drowning, because apparently most sailors did not know how to swim.  Which seems odd to me, but that's how it is described by the historians.  So, lots of drowning.  The Athenians invested a lot in their navy.  The Triremes could be used both for battle, and for ferrying armies of hoplites to other places along the coast.  Also, the Greeks, being regular sailors, knew their coast.  If you take a short look at Greece on a map, you'll see that it's an almost endless series of small islands, coastal peninsulas and inlets, and irregular coastline.  Add into that rocks, shoals, narrow places, and tricky winds, and it's easy to see how an enemy navy could have a hard time.  Some of Darius's soldiers were destroyed on boats that sank during a storm before Marathon.  Some of Xerxes' soldiers were drowned when their boat-bridge across the Hellespont collapsed.  After that, Xerxes had some soldiers ‘flog' the sea, and throw chains in it, to say it had been imprisoned by its master, Xerxes.  As far as anyone can tell, the sea basically ignored Xerxes and went on being the sea, as it always had. The Persians rebuilt the bridge, got their army across, and kept going, of course, until they got to Thermopolyae and the Spartans, where they had a bit of a pause, as I said earlier. But their real defeat was at the hands of the Greek navy at Salamis.  I mentioned this in the last episode.   The Greeks, who knew the area, lured the Persian navy into a narrow straight between the island of Salamis and the mainland.  The Greeks were able to maneuver, and they split the Persian navy in two.  They also killed Xerxes' brother Ariabignes, who was one of the admirals of the fleet, which added to the Persian's confusion.  It's worth pointing out that the Persian navy was actually a very good navy, filled with skilled sailors, and excellent vessels.  They weren't just a bunch of land-lubbing yahoos.  In fact, many of the Greek crews were actually brand-new, and so were some of their ships.  The Persians had all the advantages, except for the advantage of knowing the terrain, so to speak.  But the Greeks weren't afraid to face the Persians on the sea, and they won a monumental battle.So, like the battle of Marathon before it, the battle of Salamis was a great Greek victory, and the Persians again retreated.  This time, they didn't come back.  But pretty soon, Alexander and some more Greek phalanxes would be again fighting with the Persians. We'll get to that soon.Next episode:  We go back to our historical flow, and we will talk about Athenian democracy, and the beginning of the Golden age of Greece.

Aristides and Themistocles came of age as tyranny in Athens was coming to an end and the world's first democracy was being established! It was a brave new world and would require brave new leaders.Support the show (https://www.paypal.com/donate?hosted_button_id=RLVZ3VNNPSRAL)

“With you it rests, Callimachus, either to bring Athens to slavery or, by securing her freedom, to be remembered by all future generations. For never since the time that the Athenians became a people were they in so great a danger as now. If they bow their necks beneath the yoke of the Persians, the woes which they will have to suffer...are already determined. If, on the other hand, they fight and overcome, Athens may rise to be the very first city in Greece.” - Miltiades in Herodotus Histories The year is 490 BC. Darius is beginning his final expedition into Greece. All those years of being told “Remember the Athenians” by his slaves, was finally about to pay off. Join us for this episode of Human Histories!

On this episode, we finish tracing our line of Roman bishops all the way until Miltiades, who was pope during the Edict of Milan. Also, we meet several Roman Emperors, most of whom decreed edicts of persecution on the Christian Church. • Contact me at pealsofthunderministries@gmail.com • Follow on Instagram @pealsofthunder

A battle will now be fought on the beaches of Marathon. Only 25 miles away is the city state of Athens who awaits the results with baited breath. If the citizen army of this nascent democracy is destroyed then nothing would be able to stop the vengeance of Persia. Miltiades must hold and defeat the seemingly invincible forces of Datis and Artaphernes or his beloved Athens will burn. 

On this weeks episode we had on Chris Miltiades from Workmen's Circle Credit Union. Chris has a long history in the financial industry here in Chatham County and has helped to grow Workmen's Circle from a $5 million to a $95 million firm! We talked about financial regulation, his history in the banking industry, what it takes to be successful and so much more!!! Check it out! https://www.facebook.com/moselerhomes https://www.instagram.com/moselerhomes https://www.youtube.com/channel/UCLsoTjawdzF26HNHZwCbqTQ https://www.moselerhomes.com/

The Athenians and their Plataean allies had effectively put an end to the first Persian invasion at the Bay of Marathon in 490 BC. Athens would continue to emerge as a powerful city state with their confidence after their victory. The Hero of Marathon, Miltiades would fall from favour with a new figure coming to dominate the political landscape for a number of years to come.Back in the Persian Empire the defeat at Marathon would not be a disaster but would still be an annoyance to Darius. Though, before further action could be taken against the Greeks Persia had problems within their own Empire that had to be resolved, with two important regions attempting to revolt, Egypt and Babylon. Once the empire had been stabilised preparations began to attempt a second invasion of Greece. A new king would lead this invasion as Darius had died of an illness before he could see the plans through. Xerxes was Darius’ son and would lead the forces against Greece unlike his father who had remained in Persia during the first invasion.The army Xerxes assembled was larger than anything that had come before it in the ancient world. This time around there would be no doubt that the conquest of Greece was the main objective. Great feats of engineering would also be undertaken to assist in the march of this colossal force. To put a stop to the invasion this time around the fiercely independent Greek city states would need to unite against this common enemy.

The Persian forces had landed at Marathon Bay unopposed and had set up camp. The Athenians and Plataeans had now arrived at Marathon to challenge the Persians invasion. A stand off had ensured with both sides not taking the initiative, the Athenians debating wether to even fight at the Bay.Eventually, Miltiades would convince his fellow Athenian commanders to give battle. With a rousing speech that would bring Callimachus round to the merits in his arguments. The Greeks were outnumbered and made arrangement to match the Persian line. This though, would provide a weak point for the Persians to exploit.The Greek phalanxes crashed all along the Persian line, engaging in a manner, we are told, like never before, cover the distance at a run. It is still debated today what caused the Greeks to all of a sudden to act this day. The Persians would exploit the weak point in the Greek line but this early success would turn out to be a disaster. The Persians now were in a panic making their way back to their ships with the Greeks in toe, the carnage on the shore line would have been horrific.Tradition would have it that news of the Persian rout would make its back to Athens by the first Marathon run by Pheidippides. The Persian were able to embark the survivors of the battle and now made their way to attempt a direct attack on Athens. Though as they came into view, they could see the Athenian force prepared to give battle once again. They had travelled back to Athens from Marathon bay well aware the acropolis had been left undefended. This would effectively see the end of the first Persian Invasion, but the Persians would be back.

Aristides acts as a great introduction to the wars that made Athens great, the defensive wars against the Persian invaders, occurring between 490 and 479 BC. Plutarch admired Aristides immensely, so he serves as a great introduction to the standards Plutarch holds up for the other leaders he studies.The outline of his life pretty much follows the important events of the Persian Wars:Marathon – 490 BCPolitical Heighteponymous archonostracism (etymology!)Salamis – 480 BCPlataea Disaster – 479 BCAftermathFrom defense to offenseRise of the Delian LeagueI also link the important people to their places:Miltiades is general at MarathonThemistocles is the mastermind behind SalamisPausanias leads at PlataeaTranslationThe most modern translation available, while still being in the public domain.Support the show (https://patreon.com/grammaticus)

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PERSIGUE TUS SUEÑOS Devoción Matutina para Jóvenes 2020 Narrado por: Daniel Ramos Desde: Connecticut, Estados Unidos Una cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church   24 DE MAYO FILÍPIDES ¡Pero gracias a Dios! Él nos da la victoria sobre el pecado y la muerte por medio de nuestro Señor Jesucristo. 1 Corintios 15:57. Es el año 490 a.C.; el lugar, el valle de Maratón, situado a unos 40 km de Atenas, Grecia. Seis mil cuatrocientos persas yacen sin vida en el campo de batalla. Los soldados griegos, agotados por la batalla, han juntado a 192 de sus muertos en una gran pila, para darles sepultura. Esto los protegerá de las aves de rapiña que ya vuelan en círculos sobre los cadáveres. Atravesando el campo de batalla, saltando y esquivando cadáveres, viene un mensajero. Es Filípides, que regresa de su misión tras correr 241 kilómetros hasta Esparta, enviado a pedir refuerzos. Exhausto, cae a los pies del general ateniense Miltiades. -¿Les diste mi mensaje a los espartanos? -pregunta Miltiades. -Sí, señor. Vendrán, pero después de la luna llena, cuando hayan llevado a cabo sus ceremonias religiosas. -No importa -respondió Miltiades-, Después de todo, hemos ganado la batalla sin su ayuda. Los persas han huido por mar. Temo que se dirijan a Atenas y la sitien. Debes correr a Atenas y anunciarles nuestra victoria. -¿No habrá otro que vaya? Estoy muy cansado por la carrera que hice a Esparta. -Los demás están igual de cansados tras la batalla. No tengo otro mensajero. Debes ir tú. Haciendo un esfuerzo sobrehumano, Filípides inicia el recorrido de 42 km rumbo a Atenas, a toda velocidad. Exige a sus músculos más allá de sus posibilidades, y cubre la distancia estableciendo un nuevo récord de tiempo. Al llegar a la puerta de la ciudad, grita: -¡Alégrense, hemos triunfado! -y cayó muerto. Al igual que Filípides, tú y yo tenemos un mensaje que dar de parte de nuestro General, un mensaje de victoria. ¡Cuán maravilloso es este mensaje! Jesucristo ha vencido a Satanás en la batalla de este mundo. Los enemigos (el pecado y la muerte) han sido derrotados. ¿Quieres ser el mensajero de Jesús que lleva las noticias de la victoria a aquellos que aún no las han escuchado?

Nursing facilities have been hit hard by coronavirus outbreaks, and have changed visitor policies to reduce the spread of the disease. So how can older adults still maintain social connections? Helen Miltiades, director of Fresno State’s Gerontology Program, says families are visiting their older relatives at nursing homes by standing outside and waving at them through the safety of a window. Nursing home staff will take residents “to a special room where there is a huge window, and they have a set time where the family members can be on the outside, and they can see each other through that window,” said Miltiades. While the concept might seem strange, Miltiades said it can be reassuring. Miltiades added, elders are feeling cooped up and missing friends. It’s something nursing facilities are dealing with on a large scale. “How do you keep people active, especially when you have to have social distancing, especially when the regulations are, ‘You really shouldn’t come out of your room’?

In hoc signo vinces

Saluete, amici, amicae, uosque omnes qui Latinitati hodiernae fauetis. Illud erit soliloquium e Guiana. Reginaldus loquor. Hodie plura denuo de Cornelio Nepote dicam ut de uitā Themístoclis aliquantulum tractemus. Namque uita Themistoclis plures ob illas causas mihi uidetur admodum digna quam propius inspiciamus. Primum omnium si compositionem operis imperatoribus excellentissimis dicati contemplamur, nos effugere non potest hanc uitam, ordine secundam, quatenus opus Nepotis ad nos peruenit, primae uitae a nobis conseruatae, i.e. uitae Miltiadis respondere. Item Cícero, sicut antea diximus, eadem exempla, i.e. Miltiadis Themistoclisque, citat eodem insuper ordine ut haud parui momenti aestimemus plus apud utrumque nobis inuestigandum esse. Deinde, ut aliam causam prodam, oportet me nonnulla memorare: nam de hac prima uita Miltiadi dicata explicauimus quantum paradoxon in eius iudicio infuisset ut Athenienses cúpidi libertatis seruandae talem uirum eumdemque innocentem in uincula publica conicerent. Iterum uero Nepos cum uitam Themistoclis narrat, de iudiciis Atheniensium non solum répetit quam iniuste in Miltiadem saeuissent, sed demonstrat quoque quam Themistoclem simíliter inepte iudicassent. Hic nobis tradendae sunt nonnullae res a Themistocle gestae pro ciuitate Atheniensium. Primum ciuibus suasit ut magistratus pecuniam potius colligerent ad classem aedificandam quam inutile in largitionibus impenderent. Sic operam nauauit ut pecunia publica quae ex metallis redibat, hoc consilio seruaretur. Aedificatâ classe comprobauit se recte fecisse quoniam piratas deuicit ut mare tutum redderet, quod Nepos in capitulo secundo narrat. Classem deinde confirmauit Pythiâ uaticinante ut Athenae moenibus ligneis circumdarentur. Hic sine dubio similitúdinem cum Miltiade inuenimus qui propter oraculum simile classi praefectus ab Atheniensibus colonos ad Chersonesum deduxerat. Deinde Themistocles Persis ex Europā depulsis, dolum parauit ne Spartiatae dominationem totâ Graeciâ retinerent. Itaque cum ciues eius moenia circum Athenas aedificarent et Spartiatae id uetuissent, ipse ad Lacedaemonios profectus est. Ibi, principibus querentibus quod certiores erant facti moenia strui, respondit eos notorias falsas accepisse. Adeo cunctatus est ut opus Athenis exaedificaretur. Haec taliaque facienda curauit ut non modo ciuitatem suam tueretur sed etiam restitueret in imperium. Postea uero Athenienses sese ingratos in Themistoclem praebuerunt. Etenim cum tanta pro ciuitate confecisset, fuerunt qui, propter eandem inuidiam quā Miltiades in uincula coniectus erat, nimiam Themistoclis potentiam pertimescerent. Quam ob rem Athenienses ex testularum suffragiis, quae Graeci ostracismum uocant, illum relegauerunt. At cum procul ab Athenis deuersaretur, Spartiatae, doli memores, absentem criminari coeperunt quod societatem cum rege Persarum fecisset. Utpote qui se defendere non posset, a factione Lacedaemonia deuictus atque ob id capite damnatus, salutem in Persia petiuit ubi rex Artaxerxes eum recepit propterea quod antea patri Xerxi pepercerat. Hic nuper, si meminimus, Miltiadis paradoxon obseruaueramus. Ille ciuis in carcere retentus erat non quod Athenienses laeserat sed quia, quamuis innoxius, rerum potiri ualeret, ita ut régimen democraticum pateretur, sub specie libertatis seruandae, innocentis iura minui. Quod ad Themistoclen spectat, Cornelius Nepos nihil demonstrat nisi aliud paradoxon, quod e ciuitate democraticā éxstitit. Satis enim constat nullam esse rempublicam liberam quin ciues omnes et libertate loquendi et aequibilitate iurum fruatur. Inde iudices debent argumenta libere expressa et ab reis et ab accusatoribus cum aequitate audire ut sententias iustas reddant; sin libertas loquendi repressa est, ut hic Themistocli áccidit cui, relegato, causam suam agere non licet, gratia fauorque sponte alteri factioni dantur etiamsi ciuitati noceant perinde atque in hac uita manifestum est. Itaque Athenienses cum crederent se minuendo potentiam unius ciuis tum aequabilitatem uniuersorum aucturos esse, reapse hostium argumentis fauentes libertatem ipsam totius ciuitatis periculabantur. Praeterea innocentem cogebant ut salutem apud peregrīnos peteret atque inuītus detrimentum ciuitati afferret. Sic Cornelius Nepos per unum exemplum commémorat nullam esse rempublicam liberam quin ciuìtas sine aequabilitate ac loquendi libertate sua iura seruet. Hanc interpretationem de uita Themistoclis ut uerum dicam, non temere audeo... Quodsi ad Rem publicam Ciceronis redimus de qua pluriens similitudines cum Nepotis uitis designauimus, animaduertimus auctorem aequabilitatem ciuiumque iura pro condicione praecipua rei publicae liberae, utputa in libro primo capitulo undequinquagesimo : "Cum lex sit ciuīlis societatis uinculum, ius autem legis aequale, quo iure societas ciuium teneri potest, cum par non sit condicio ciuium?" Alio loco ait Cicero fieri ut aequitas ipsa sit iniquissima, uelut ibidem in capitulo quinquagesimo tertio: "cum enim par habetur honos summis et infimis qui sint in omni populo necesse est, ipsa aequitas iniquissima est." Postremo in capitulo quadragesimo septimo de libertate illud addit: "Qui autem aequa potest esse - omitto dicere in regno ubi ne obscura quidem aut dubia seruitus, sed in istis ciuitatibus in quibus uerbo sunt liberi omnes? Ferunt enim suffragia, mandant imperia, magistratus ambiuntur, rogantur, sed ea dant quae etiamsi nolint danda sint..." Dum haec mirabilia uerba recito, nos ad finem peruenimus huius emissionis. Gratias uobis ago! Nolite Nepotis neglegere opera ac mementote libertatem fragilem esse. Curate ut ualeatis, amici, amicae, uosque omnes qui Latinitati hodiernae fauetis.

Saluete amici amicae uosque omnes qui Latinitati hodiernae fauetis. Illud erit soliloquium e Guiana. Reginaldus loquor. Hodie plura de Cornelio Nepote dicam cuius uitam Miltiadis propius tractabimus. Sicut in pristinis emissionibus explicaui, cum nuper opera Cornelii Nepotis denuo legere constitui, sine morâ animaduerti multa mentione digna uersari apud eum scriptorem quem litterati huius aetatis interdum sententiâ meâ paululum neglexerunt. Hic iam, ni fallor, actum est quomodo personae per uitas excellentium imperatorum inter se responderent ac quo pacto scriptor in eiusdem operis praefatione documentis exemplisque Graecis usus esset ut Romanos ex contrariis figuraret. Ego quidem hodie uobis de uita Miltiadis locuturus sum. Namque Miltiades ciuis Atheniensis fuit, loco nobili generatus modestiâque insignis. Cum Athenienses colonos Chersonesum mittere uellent ac dubitarent quem eis praeficerent quoniam Thraeces ferôces illam regionem tenebant, ferunt ipsam Pythiam Miltiadem designasse. Itaque Chersonesum missus effecit ut colonia cui deis suadentibus ab Atheniensibus praefectus erat, ibi floreret. Nam ut locum Nepotis récitem, « Ibi breui témpore barbarorum copiis disiectis, totâ regione, quam petierat, potîtus, loca castellis idonea communiit, multitudinem, quam secum duxerat, in agris collocauit crebrisque excursionibus locupletauit ». Haud procul, Nepos demonstrat Miltiadem quippe cum rector probus fuisset, in colonia Chersoneso diu permansisse instar regis quamuis accurate Athenis officia praestaret. Recito : « Summa aequitate res constituit atque ipse ibidem manere decreuit. Erat enim inter eos dignitate regiâ, quamquam carebat nomine, neque id magis imperio quam iustitiâ consecûtus. Quin etiam insulas quoque, ut scripsit auctor, « insulas » igitur « quae Cyclàdes nominantur, sub Atheniensium redêgit potestatem ». Idem multas alioquin res ab Miltiade gestas narrat easque tanto memoriâ digniores quod effectae sunt cum Darius, rex Persarum, bellum in Eurôpam intulit. Miltiadis enim operâ Athenienses decémplicem numerum hostium profligauerunt, et, ut denuo scriptorem citem, adeo eos perterruerunt ut Persae non castra, sed naues petierint. Postea, bello confecto, cum insulae Graecae superessent quae bârbaris opem tulerant, Miltiades noster cum classe septuaginta nauium missus est ut eas sub dicionem Atheniensium siue ui siue consilio redigeret. At cum Parii ad insulam quae Paros uocatur, Miltiadem illusisset atque is credidisset classem regiam cum Pariis fore ut oppugnaret, tergum uertere maluit ne ciuitas cladem ingentem acciperet. Haec fuit causa cur Athenas reuersus proditionis accusaretur quod, ut Cornelius Nepos crimen exponit, « cum Parum expugnare posset, a rege corruptus infectis rebus discessisset. » Causa nempe cognita est, neque Miltiades capitis damnatus est, sed pecuniâ multatus. Quae mulcta aestimata est quinquaginta talentorum, uel quantus sumptus factus erat ad totam classem construendam. Miltiades uero qui uir probissimus erat, tantam pecuniae summam soluere non potuit. Itaque in uincula publica coniectus in carcere mortuus est. Attamen Cornelium Nepotem non effûgit hoc crimen non ueram fuisse causam cur Miltiadi tanta poena danda foret. Uobis de hac re nonnullos locos sparsos recitabo inter se contextos : « Athenienses propter Pisistrati tyrannìdem, quae paucis annis ante fuerat, nimiam ciuium suorum potentiam extimescebant. Miltiades non iam uidebatur posse esse priuatus. Namque omnes autem et dicuntur et habentur tyranni, qui potestate sunt perpetua in ea ciuitate quae libertate usa est. Postremo Nepos sic concludit : « Haec populus respiciens maluit illum innoxium plecti quam se diutius esse in timore. » Non dubium est quin innòcens Miltiades fuerit : ille enim non modo Atheniensium iussu diu coloniae Chersoneso praefuerat, sed etiam Athenis rerum potiri minime studebat. Quia res domi et militiae gerere callebat, Atheniensibus, cupidis libertatis seruandae, placuit Miltiadem damnare quod democratiam periclitari posset, uel ut rectius dicam, propterea quod et sciret et ualeret rerum potiri etiamsi minime concupiuisset. In hac uitâ igitur Cornelius Nepos nobis demonstrat quantum periculum in democratiâ Atheniensium infuerit, sicut in omni re publicâ liberâ, quotienscumque populus, tanquam anticipatione fretus, prudentiâ abutitur ac consentit iura priuatorum restringere quasi incolumitatem rei publicae tueretur quamquam nullum facinus perpetratum esset. Siquidem crimen probari non potest, rei tamen facile accusantur alterius criminis ut iudices instrumenta non iustitiae sed regiminis esse uideantur. Nonne hoc paradoxon quo libertas ciuium minuitur ipsius libertatis seruandae causâ, uitia illustrat quibus ciuitates nostrae nuper periculis magnis sollicitatae labôrant ? Num operae pretium est pro democratia omniumque salute iniuste unum hominem condemnare uel innocentem ? Nunc peruenimus ad finem huius emissionis. Gratias uobis ago. Curate ut ualeatis, amici, amicae uosque omnes qui Latinitati hodiernae fauetis.

An emboldened Athens sails across the Aegean to support revolts against Persia. In doing so they eventually gain the undivided attention of the world’s superpower. The international troubles drive a cunning and battle-hardened leader back to Athens, Miltiades. We see the divisions that are inherent to democracy and the brutal tactics of Cleomenes, one of the kings of Sparta. This episode covers approximately 500 BC – 490 BC.

Oscar P - Jus Like Music (thatmanmonkz Mix) Manuel Tur - About to Fall Edmondson - Chestnut Ave Eric Ericksson - Yuki (Deeper Dub) Detroit Swindle - Me, Myself & You Matthias Tanzmann - Reframed (RAR Remix) Al Dobson Jr. - Grenada Special Simba - Phase Seq One  Miltiades - Stmete (Original Mix) YouAndMe Pres.The Machines - Drift (Boo Williams Mix) Mike Dehnert - Construction Martin Waslewski - Dederon Pinafore    

The Christian Church and the Church in Rome was in turmoil and the Persecution of Diocletian was still in full swing. This is the situation we find ourselves in during the time period we will discuss in this episode.  The Pope in Rome during this time was a man named Miltiades and he will witness a church that will in short order transition from a brutally persecuted, illegal religion to a major political force. You can learn more about the History of Papacy and subscribe at all these great places: http://atozhistorypage.com/ email: steve@atozhistorypage.com http://rss.acast.com/historyofthepapacy Agora: www.agorapodcastnetwork.com See acast.com/privacy for privacy and opt-out information.

In this episode we take a look at the very unstable situation in the late 3rd century and early 4th century AD in the Roman Empire. Christianity is gaining converts, but major storm clouds are on the horizon. The Roman and Christian worlds are on a collision course and nothing will be the same afterward. You can learn more about the History of Papacy and subscribe at all these great places: http://atozhistorypage.com/ email: steve@atozhistorypage.com http://rss.acast.com/historyofthepapacy Agora: www.agorapodcastnetwork.com See acast.com/privacy for privacy and opt-out information.