Ctesias in the context of "Tissaphernes"

Early Greek cosmology refers to beliefs about the origins, development, and structure of the universe in Ancient Greece that existed before the development of Ancient Greek astronomy. The basic elements of this early cosmology included a flat earth, heaven, a cosmic ocean, the afterworld (Hades), and the netherworld (Tartarus). The first three were represented by the gods Gaia, Uranus, and Oceanus (or sometimes Pontus). Ancient Greek cosmology was related to ancient Near Eastern cosmology, and was ultimately replaced by a more systematic and demythologized approach found in ancient Greek astronomy. Its main sources are the poetry of Homer (the Iliad and the Odyssey), Hesiod (the Theogony and the Works and Days), and surviving fragments from Mimnermus.

Beginning in the 5th century BC, elements of the traditional Greek cosmos began to be modified and challenged. One of the earliest of these challenges came from the emergence of the view that the cosmos as a whole was spherical (advocated by Xenophanes, Parmenides, Empedocles, and others). The rotation of the spherical cosmos was said to explain the visible rotation of the stars (an idea called "vortex"). Soon, a spherical model of the earth itself was proposed, which gradually gained acceptance, although the flat earth view never entirely disappeared during either classical antiquity or late antiquity, continuing to receive support from geographers and others like Ctesias, Ephorus, Strabo, Tacitus, and the Epicureans. The last Greek advocate of the traditional cosmology was Cosmas Indicopleustes.

Cyrus the Younger (Old Persian: 𐎤𐎢𐎽𐎢𐏁 Kūruš; Ancient Greek: Κῦρος Kyros; died 401 BC) was an Achaemenid prince and general. He ruled as satrap of Lydia and Ionia from 408 to 401 BC. Son of Darius II and Parysatis, he died in 401 BC in battle during a failed attempt to oust his elder brother, Artaxerxes II, from the Persian throne.

The history of Cyrus and of the retreat of his Greek mercenaries is told by Xenophon in his Anabasis. Another account, probably from Sophaenetus of Stymphalus, was used by Ephorus. Further information is contained in the excerpts from Artaxerxes II's physician, Ctesias, by Photius; Plutarch’s Lives of Artaxerxes II and Lysander; and Thucydides' History of Peloponnesian War. These are the only early sources of information on Cyrus the Younger.

Bardiya or Smerdis (Old Persian: 𐎲𐎼𐎮𐎡𐎹 Bardiya; Ancient Greek: Σμέρδις Smérdis; possibly died 522 BCE), also named as Tanyoxarces (Old Persian: *Tanūvazraka; Ancient Greek: Τανυοξάρκης Tanuoxárkēs) by Ctesias, was a son of Cyrus the Great and the younger brother of Cambyses II, both Persian kings. There are sharply divided views on his life. Bardiya either ruled the Achaemenid Empire for a few months in 522 BCE, or was impersonated by a magus called Gaumata (Old Persian: 𐎥𐎢𐎶𐎠𐎫 Gaumāta), whose name is given by Ctesias as Sphendadates (Old Persian: *Spantadātah; Ancient Greek: Σφενδαδάτης Sphendadátēs), until he was toppled by Darius the Great.

The Cadusii (also called Cadusians; Ancient Greek: Καδούσιοι, Kadoúsioi; Latin: Cadusii, Arabic:Qādūsīān) were an ancient Iranian tribe that lived in the mountains between Media and the shore of the Caspian Sea, an area bordering that of the Anariacae and Albani. The Dareitai and Pantimati people may have been part of the Cadusii.

According to tradition, the legendary Assyrian king Ninus subdued the Cadusii. The Greek physician and historian Ctesias (fl. 5th-century BC) was highly interested in the Cadusii, incorporating them in his invented history of an early Median dynasty. The Cadusii later voluntarily submitted to Cyrus the Great (r. 550 – 530 BC), the first ruler of the Achaemenid Empire (550–330 BC). According to Xenophon, as Cyrus was about to pass away, he appointed his younger son Tanaoxares (Bardiya) as satrap over the Medes, Armenians, and Cadusii.

Darius II (Old Persian: 𐎭𐎠𐎼𐎹𐎺𐎢𐏁 Dārayavaʰuš; Ancient Greek: Δαρεῖος Dareios), also known by his given name Ochus (Greek: Ὦχος Ochos), was King of Kings of the Achaemenid Empire from 423 BC to 405 or 404 BC.

Following the death of Artaxerxes I, in 424 BC or 423 BC, there was a struggle for power between his sons. The victor, Ochus, adopted the name Darius (Greek sources often call him Darius Nothos, "Bastard"), in reference to his unattested lineage. His reign was marked by a series of revolts by various satraps and involvement in the Greek Peloponnesian War.It seems that Darius II was quite dependent on his wife Parysatis. In excerpts from Ctesias, some harem intrigues are recorded, in which he played a disreputable part. The Elephantine papyri mention Darius II as a contemporary of the high priest Johanan of Ezra 6:10. Darius II is potentially mentioned in the books of Haggai, Zechariah, and Ezra–Nehemiah of the Hebrew Bible (the Christian Old Testament). There is some debate on whether these books refer to Darius the Great though.

Semiramis (/səˈmɪrəmɪs, sɪ-, sɛ-/; Syriac: ܫܲܡܝܼܪܵܡ Šammīrām, Armenian: Շամիրամ Šamiram, Greek: Σεμίραμις, Arabic: سميراميس Samīrāmīs) was the legendary Lydian-Babylonian wife of Onnes and of Ninus, who succeeded the latter on the throne of Assyria, according to Movses Khorenatsi. Legends narrated by Diodorus Siculus, who drew primarily from the works of Ctesias of Cnidus, describe her and her relationships to Onnes and King Ninus.

Armenians and the Assyrians of Iraq, northeast Syria, southeast Turkey, and northwest Iran still use Shamiram and its derivative Samira as a given name for girls.

Tomyris (/ˈtɒmɪrɪs/; Saka: *Taumuriyah; Ancient Greek: Τόμυρις, romanized: Tómuris; Latin: Tomyris) also called Thomyris, Tomris, or Tomiride, was a queen of the Massagetae who ruled in the 6th century BCE. Tomyris is known only from the writings of the Greek historian Herodotus, according to whom she led her armies to defend against an attack by Cyrus the Great of the Achaemenid Empire, and defeated and killed him in 530 BC. She is not mentioned in the few other early sources covering the period, especially Ctesias.

Tomyris became a popular subject in European art and literature during the Renaissance. In visual art, she was typically depicted either receiving the head of Cyrus or placing it into a vessel filled with blood, a motif derived from one version of the accounts. This theme belonged to the 'Power of Women' tradition in Renaissance art, which celebrated women who triumphed over men in various ways.